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THE APOCALYPSE OF BARUCH

OTHER WORKS BY THE SAME EDITOR

The Book of Enoch. — Translated from Dillmann's Ethiopic
Text (emended and revised in accordance with hitherto iincol-
lated Ethiopic MSS. and with the Gizeh and other Greek
and Latin. Fragments), with Introduction, Notes, and Indices.
8vo. 16s.

The Ethiopic Version of the Hebrew Book of Jubilees. —

Edited from four MSS. and critically revised, emended, and
restored in accordance with the Hebrew, Syriac, Greek, and
Latin Fragments of this Book. 4to. 12s. 6d.

The Book of the Secrets of Enoch. — Translated from the
Slavonic by W. E. MorfiU, M.A., and edited with Introduction,
Notes, and Indices by K. H. Charles, M.A. 8vo. 7s. 6d.

THE CLARENDON PRESS, OXFORD.

^^l^ THE

APOCALYPSE OF BAKUCH

TKANSLATED FEOM THE SYRIAC

CHAPTERS I.-LXXVII. FROM THE SIXTH CENT. MS. IN
THE AMBROSIAN LIBRARY OF MILAN

AND

CHAPTERS LXXVIII.-LXXXVIL— THE EPISTLE OF BARUCH

FROM A NEW AND CRITICAL TEXT BASED ON TEN

MSS. AND PUBLISHED HEREWITH

EDITED, WITH INTRODUCTION, NOTES, AND INDICES

R. H. CHARLES, M.A.

TRINITY COLLEGE, DUBLIN, AND EXETER COLLEGE, OXFORD

.1 ^>" S

LONDON
ADAM AND CHAKLES BLACK

1896

.-n

^«

» t

MY WIFE

PEEFACE

The Apocalypse of Baruch is a composite work written
in the latter half of the first century of the Christian
era. It is thus contemporaneous with the chief
writings of the New Testament. Its authors were
orthodox Jews, and it is a good representative of
the Judaism against which the Pauline dialectic was
directed.

In this Apocalypse we have almost the last noble
utterance of Judaism before it plunged into the dark
and oppressive years that followed the destruction of
Jerusalem. For ages after that epoch its people
seem to have been bereft of their immemorial gifts
of song and eloquence, and to have had thought and
energy only for the study and expansion of the
traditions of the Fathers. But when our book was
written, that evil and barren era had not yet set in ;
breathing thought and burning word had still their
home in Palestine, and the hand of the Jewish artist
was still master of its ancient cunning.

And yet the intrinsic beauty of this book must to
a great degree fail to strike the casual reader. Indeed,

viii THE APOCALYPSE OF BARUCH

it could hardly be otherwise. For the present English
version is a translation of the Syriac ; the Syriac was
a translation of the Greek, and the Greek in turn a
translation from the Hebrew original. In each trans-
lation we may feel assured the original work was
shorn in large and growing measure of its ancient
vigour, and this is certainly the case in the version
now before the reader. For the translator, having the
interests of scholars before his eyes, has made it his
aim to give a literal reproduction of the Syriac. And
yet, even so, much of its native eloquence has survived,
so that to be prized it needs only to be known, and
our appreciation of its beauty, its tragic power and
worth, must grow in the measure of our acquaintance
with it.

^The Apocalypse of Baruch has had a strange history,
ritten by Pharisaic Jews as an apology for Judaism>^
and in part an implicit polemic against Christianity,
it gained nevertheless a larger circulation amongst
Christians than amongst Jews, and owed jts very
preservation to the scholarly cares of the Church it
assailed. But in the struggle for life its secret animus
against Christianity begat an instinctive opposition in
Christian circles, and so proved a bar to its popularity.
Thus the place it would naturally have filled was
taken by the sister work, 4 Ezra. This latter work
having been written in some degree under Christian
influences, and forming, in fact, an unconscious con-
fession of the failure of Judaism to redeem the world,
was naturally more acceptable to Christian readers,

PREFACE ix

and thus, in due course, the Apocalypse of Baruch was
elbowed out of recognition by its fitter and sturdier
rival.

In this edition of Baruch — which is also the
editio princeps — no pains have been spared as regards
the criticism and emendation of the text, its inter-
pretation, and the determination of its various
sources.

As regards the text, the facts are briefly as follows :
The first seventy -seven chapters, as appears on the
title-page, are found only in one MS., namely, c. For
the concluding nine chapters — the Epistle of Baruch
— I have made use of c and nine other MSS. Of
these I have collated eight — several of these for the
first time. Through the kindness of the publishers I
have been enabled to print on pp. 125-167 a critical
text of this Epistle based on those MSS. As Ceriani
and Lagarde contented themselves each with reproduc-
ing a single unamended MS., scholars will, I think, be
grateful for this attempt to grapple with all the Syriac
MSS. available. By this comparative study of c and
the remaining nine MSS. in the chapters common to
both, I have been able to ascertain the value of c in
the chapters in which c stands alone. The trust-
worthiness of the MS. c, which we have thus estab-
lished, is further confirmed by a Greek work, which
borrows largely from our Apocalypse, the Best of the
Words of Baruch.

There are, of course, corruptions in the text. Some
of these that are native to the Syriac have been

a 2

X THE APOCALYPSE OF BARUCH

removed by Ceriani, others by the editor; others are
provisionally emended, or else reproduced in the
English translation. But many still remain. Of
these some are manifestly peculiar to the Greek,
and have been dealt with accordingly. But the rest
are not so, and are, in fact, incapable of explanation
save on the hypothesis of a Hebrew original. To
this hypothesis, which marks a new departure in the
criticism of this book, I have been irresistibly led in
the course of my study. In many passages I have
by its means been able to reduce chaos to order.
For details the reader should consult the Introduction,
pp. xliv.-liii.

The interpretation of this book has been the
severest task as yet undertaken by the editor.
Insuperable difficulties confronted on every side, till
at last he awoke to the fact that these were due to
plurality of authorship. When once this fact was
recognised and the various sources determined, the
task of interpretation was materially lightened, and
the value of the work for New Testament and Jewish
scholars became every day more manifest. As my
studies in this direction began in 1891, my conclusions
are, save in a few cases, the result of long study and
slowly matured conviction.

A special study of the relations subsisting between
this Apocalypse and 4 Ezra will be found on pp.
lxvii.-lxxvi., where it is shown that whereas 4 Ezra is
in many respects non- Jewish, our Apocalypse is a
faithful exponent of the orthodox Judaism of the

PREFACE xi

time. To this subject I may return in an edition of
the former work.

Scholars are at last coming to recognise that the
study of the literature to which this book belongs is
indispensable for the interpretation of the New
Testament. Thus Dr. Sanday and Mr. Headlam
write in their recent work on the Epistle to the
Eomans (p. vii.) : " It is hy a continuous and careful
study of such works that any advance in the exegesis
of the New Testament will he possiUe."

My knowledge of Talmudic literature, so far as it
appears in this book, is derived from Weber's Lehren
des Talmuds, Edersheim's Life and Times, etc.,
Wunsche's translations of the various treatises of
the Babylonian Talmud, Schwab's French translation
of the Jerusalem Talmud, and in passages where
translations were wanting, I had the ready help of
Dr. Neubauer.

My thanks are also due to Mr. Buchanan Gray,
for his revision of my proofs of the Hebrew original
of Baruch.

17 Bradmore Road, Oxford,
September 1896.

CONTENTS

PAGE

Introduction ...... xv-lxxxiv

§ 1. Short Account of the Book (pp. xv.-xvi.)— § 2. Other Books
of Baruch (pp. xvi.-xxii.)— § 3. The Syriac MSS.— only one
MS. c for chapters i.-lxxvii., but nine other MSS. for Ixxviii.-
Ixxxvi. A comparative study of these MSS. in relation to
c (pp. xxii.-xxx.) — § 4. Previous Literature on the Apocalypse
of Baruch. Reprint of MS. c — Ceriani ; of h — Lagarde.
Edition of Ixxviii. -Ixxxvi. — Walton and Paris Polyglots.
Translation — Ceriani, Fritzsche (pp. xxx.-xxxiii.) Critical
Inquiries — Langen, Ewald, Hilgenfeld, Wieseler, Fritzsche,
Stahelin, Hausrath, Renan, Drummond, Kneucker, Dill-
mann, Edersheim, Rosenthal, Stanton, Schiirer, Thomson,
Kabisch, De Faye, Ryle (pp. xxxiii.-xliii.)— § 5. The Syriac
— a Translation from the Greek (pp. xliii.-xliv.) — § 6. The
Greek — a Translation from a Hebrew Original ; for (1) The
Quotations from the Old Testament are from the Massoretic
text. (2) Hebrew Idioms survive in the Syriac. (3) Un-
intelligible expressions in the Syriac can be explained and
the Text restored by Re-translation into Hebrew. (4) Many
Paronomasiae discover themselves by such Re-translation
(pp. xliv.-liii.) — § 7. The different Elements in the Apocalypse
of Baruch with their respective Characteristics and Dates.
Of these elements A^ = xxvii.-xxx. 1, A^ = xxxvi.-xl,, A^ = liii.-
Ixxiv. are Messiah Apocalypses written by different Authors
before 70 a.d. (pp. liii.-lviii. ) B^ B^ B^ were written after
70 A.D. These are derived from different authors. They
agree in expecting no Messiah, but are severally differen-

xiv THE APOCALYPSE OF BARUCH

PAGE

tiated from each other by many characteristics. B^ is the
earliest — soon after 70 a.d., and B^ is probably the latest.
B^=i.-ix. 1; xliii.-xliv. 7; xlv.-xlvi. 6; IxxviL-lxxxii. ;
Ixxxiv. ; Ixxxvi. -Ixxxvii. B^rrxiii.-xxv. ; xxx. 2-xxxv. ;
xli. -xlii. ; xliv. 8-15; xlvii. -lii. ; Ixxv.-lxxvi. ; Ixxxiii.
B'=lxxxv. X. 6-xii. 4, which I have called S, is probably
from a source distinct from the rest (pp. lviii.-lxv.) — § 8. The
lost Epistle to the two and a half Tribes, on many grounds
is probably identical with, or is the source of the Greek
Baruch iii. 9-iv. 29 (pp. Ixv.-lxvii.) — § 9. The Relations of
our Apocalypse with 4 Ezra, (a) The composite nature of 4
Ezra. (6) Conflicting characteristics of 4 Ezra and Baruch,
the former to some extent non-Jewish in its teaching on
the Law, "Works, Justification, Original Sin and Freewill,
(c) 4 Ezra from a Hebrew Original, (d) Relations of the
respective Constituents of our Apocalypse and 4 Ezra. A^
is older than E of 4 Ezra, and both A^ and A^ than M. B^
older than E^, and both B^ and B^ than S (pp. Ixvii.-lxxvi.) —
§ 10. Relation of this Apocalypse to the New Testament.
Bulk of parallels in these books can be explained as being
drawn independently from pre-existing literature, or as
being commonplaces of the time ; but others may point to
dependence of Baruch on the New Testament (pp. Ixxvi.-
Ixxix.) — § 11. Value of our Apocalypse in the Attestation
of the Jewish Theology of 50-100 A.D., and in the Inter-
pretation of Christian Theology for the same Period : The
Resurrection, Original Sin and Freewill, Works and
Justification, Forgiveness (pp. Ixxix. -Ixxxiv.)

The Apocalypse of Baruch. Translation and Critical

and exegetical notes . . . . .1-167

Appendix ....... 168

Index I. — Passages from the Scriptures and Ancient

Writers ....... 169

Index II. — Names and Subjects . . . .173

INTEODUCTION

§ 1. Short Account of the Book

This beautiful Apocalypse, with the exception of nine
chapters towards its close/ was lost sight of for quite
1200 years.

Written originally in Hebrew, it was early trans-
lated into Greek, and from Greek into Syriac. Of the
Hebrew original every line has perished save a few still
surviving in rabbinic writings. Of the Greek Version
nothing has come down to us directly, though portions
of it are preserved in the Eest of the Words of Baruch,
a Greek work of the second century, and in a late
Apocalypse of Baruch recently discovered in Greek
and in Slavonic. Happily, the Syriac has been pre-
served almost in its entirety in a sixth century MS.,
the discovery of which we owe to the distinguished
Italian scholar Ceriani. Of this MS., Ceriani published
a Latin translation in 1866, the Syriac text in 1871,
and the photo-lithographic facsimile in 1883. Though

^ These chapters under the title "The Epistle of Baruch," or a similar
one, were incorporated in the later Syriac Bible.

xvi THE APOCALYPSE OF BARUCH

there are no adequate grounds for assuming a Latin
Version, it is demonstrable that our Apocalypse was
the foundation of a Latin Apocalypse of Baruch, a
fragment of which is preserved in Cyprian.

The Apocalypse of Baruch belongs to the first
century of our era. It is a composite work put
together about the close of the century, from at least
five or six independent writings. These writings
belong to various dates between 50 and 90 A.D., and
are thus contemporaneous with the chief New Testa-
ment writings. It is this fact that constitutes the
chief value of the work. We have here contempor-
aneous records of the Jewish doctrines and beliefs, and
of the arguments which prevailed in Judaism in the
latter half of the first century, and with which its
leaders sought to uphold its declining faith and con-
front the attacks of a growing and aggressive Chris-
tianity.

Over against many of the Pauline solutions of the
religious problems of the day, Jewish answers are here
propounded which are frequently antagonistic in the
extreme. It wa^ this hidden hostility to Christianity
that no doubt brought it into discredit. As early
as the sixth century it seems to have passed out of
circulation. I

§ 2. Other Books of Baruch

In addition to our Apocalypse, a considerable litera-
ture arose and circulated under Baruch's name, some-

INTRODUCTION xvii

time before and after the Christian era. It will be
sufficient for our present purpose to touch briefly
on the different books belonging to it.

1. The Apocryphal Baruch in the LXX. — This book
falls clearly into two parts — i.-iii. 8 being the first part,
and iii. 9 -v. constituting the second. The first part
was originally written in Hebrew, the second is gener-
ally held to be of Greek origin, but this is doubtful.
The first part of the book is said by Ewald and
Marshall to have been composed three centuries before
the Christian era, by Fritzsche and Schrader in the
Maccabean period, by Kneucker and Schiirer after
70 A.D. Most writers agree in assigning the second
half of the book to the last - mentioned date. The
second half, however, may also be composite. Thus
Professor Marshall differentiates iii. 9 - iv. 4 from
iv. 5-v. 9, and regards the former as originally written
in Aramaic, and the latter in Greek. The chief authori-
ties on this book are Fritzsche, Exeget. Handhiich zu
den Apocryphen, 'psivt i., pp. 165-202, 1851; Kneucker,
Das Btcch Baruch, 1879; Gifford, Speaker's Commentary,
Apocrypha, ii. 241-286, 1888. On the probability
that i. 1-3 ; iii. 9-iv. 29 of this book are a recast of a
lost portion of our Apocalypse, i.e. " the Letter to the
two and a half Tribes," see § 8, pp. Ixv.-lxvii. There
is no verbal borrowing between our Apocalypse and
and the Greek Baruch, but in the following passages
there is a similarity of diction or of thought or of both.
This list could be enlarged.

xviii THE APOCALYPSE OF BARUCH

Apoc.

of Baruch.

Book of Baruch.

i. 1 (mention of Jeconiah).

i. 3.

X. 16.

iv. 10, 14.

lix. 7.

iii. 12.

Ixxvii. 10.

ii. 26.

Ixxviii. 7.

iv. 36, 37 (v. 5, 6).

Ixxix. 2.

i. 17, 18.

Ixxx. 5.

ii. 13.

Ixxxiv. 2-5.

i. 19 ; ii. 2.

Ixxxvi. 1, 2.

i. 14.

2. The Eest of the Words of Baruch. — This book
was written in Greek in the second century of our
era. It seems in parts to be a Jewish work recast.
The Greek text was first printed at Venice in 1609,
next by Ceriani in 1868 under the title " Paralipomena
Jeremiae" in his MonumentaSacTa,Y. 11-1%, and recently
it has been critically edited by Eendel Harris in 1889.
This book exists also in the Ethiopic Bible. The
Ethiopic Version was edited from three MSS. by
Dillmann in his Chrestomathia aethiopica in 1866.
As these MSS. are inferior, and as no attempt was
made by Dillmann to revise his text by means of the
Greek, the present writer hopes in due time to edit a
critical text from eleven Ethiopic MSS., accompanied
with translation and notes. In this edition account
will be taken of all the important variations of the
Greek text.

This book is deeply indebted to our Apocalypse
and attests the accuracy of the Syriac text in the
following passages : —

INTRODUCTION xix

Apoc. Bar

Rest of the Words.

ii. 1.

i. 1, 3, Y.

ii. 2.

V. 1.

i. 5 ; ii. 7 ; iii. 6 ; iv. 7.

vi. 1.

iv. 1.

vi. 4, 5, 6,

10.

iii. 2, 5, 8, 14.

viii. 2, 5.

iv. 1, 2, 3, 4.

X. 2, 5, 6,

18.

iv. 3, 4, 6, 9.

xi. 4, 5.

iv. 9.

XXXV. 2.

ii. 4.

Ixxvii. 21,

23, 26.

vii. 3, 10, 12.

Ixxx. 3.

i. 5 ; iv. 7.

Ixxxv. 2.

ii. 3.

Ixxxv. 11.

vi. 3.

Ixxxvii.

vii. 8, 30.

3. The Gnostic book of Baruch. — Of this book
large fragments are found in the PMlosophumena of
Hippolytus, V. 24-27. But these fragments are wholly
out of relation with the remaining literature of Baruch.

4. A Latin book of Baruch is quoted in one MS.
of Cyprian's Testimonia, iii. 29. As this book is
clearly based on our Apocalypse, I will give the
passage in full. Item in Baruch : " Veniet enim
tempus, et quaeretis me et vos et qui post vos
venerint, audire verbum sapientiae et intellectus, et
non invenietis" (cf. Apoc. Bar. xlviii. 36). "Nationes
autem cupient videre sapientem praedicantem, et non
obtinget eis : non quia deerit aut deficiet sapientia
hujus saeculi terrae, sed neque deerit sermo legis
saeculo. Erit enim sapientia in paucis vigilantibus
et taciturnis et quietis " (cf. Apoc. Bar. xlviii. 33),
" sibi confabulantes et in cordibus suis meditantes

iPM miimmmmimf

XX THE APOCALYPSE OF BARUCH

quoniam quidam eos horrebunt et timebunt ut malos.
Alii autem nee credunt verbo legis Altissimi : alii
autem ore stupentes non credent et credentibus erunt
contrarii et impedientes spiritum veritatis. Alii autem
erunt sapientes ad spiritum erroris et pronuntiantes
sicut Altissimi et Fortis edicta " (of. Apoc. Bar. xlviii.
34 ; Ixx. 5 ; observe also that the titles of God here
are characteristic of our Apoc, see vii. 1, note; xxi. 3,
note). " Alii autem personales fidei. Alii capaces et
fortes in fide Altissimi et odibiles alieno."

In 5 Ezra xvi. 64, 65 (which James ascribes to
the third century) we have a clear use of our text.
Thus: "Certe Hie novit . . . quae cogitatis in cordibus
vestris. Vae peccantibus et volentibus occultare peccata
sua : propter quod Dominus scrutinando scrutinabit
omnia opera eorum et traducet vos omnes," is based on
Ixxxiii. 3, which = " Et scrutinando scrutinabit cogita-
tiones arcanas et quidquid in penetralibus omnium
hominis membrorum positum est et in apertum coram
omnibus cum increpatione educe t." We should observe
that not only is the thought of the two passages the
same, but that the actual diction is borrowed, i.e. the
Hebraism " scrutinando scrutinabit " and " traducet,"
which = " in apertum cum increpatione educet " (cf
also "quae cogitatis in cordibus" with " cogitationes
arcanas ").

5. The Greek Apocalypse of Baruch, or, as Mr.
James names it, Apocalypsis Baruch Tertia. — This
book belongs to the second century, for, on the one
hand, it is based largely on the Slavonic Enoch, and on

INTRODUCTION xxi

the other, it is mentioned by Origen, de Princip. ii. 3.
6 : " Denique etiam Baruch prophetae librum in asser-
tionis hujus testimonium vocant, quod ibi de septem
mundis vel caelis evidentius indicatur." This Greek
Apocalypse of Baruch was discovered some years ago
by Mr. James in a British Museum MS. Through
his kindness I have been permitted to examine his
copy of this MS. His edition of the text will, we
believe, shortly appear. The Slavonic Version of this
book has been known for some time, and was published
in the Starine, vol. xviii. pp. 205-209, 1886, by Nova-
kovic. A German translation, preceded by a helpful
introduction by Professor Bonwetsch, appeared this
year in the Nachrichten der K. Gesellschaft der
Wissenschaften zu Gbttingeriy 1886, Heft i. An English
translation will shortly appear by Mr. Morfill in Mr.
James's Cambridge edition. The Slavonic is less
trustworthy and full than the Greek. This Greek is
dependent in certain respects on the Eest of the
Words of Baruch, and is thus of service in deter-
mining the date of the latter. With our Apocalypse
it has only one or two points of contact. Thus with
vi. 2, " I was grieving over Zion and lamenting over
the captivity which had come upon the people," com-
pare the opening words of the Greek Apocalypse,
ATTOKaXv^IrL'; ^apov'^, 09 earT) . . . Kkaicov virep t?}?
al'^IMoXcoaia^ 'lepovcraXij/jL : and with x. 5, " I, Baruch,
... sat before the gates of the temple and I
lamented with that lamentation over Zion," and xxxv.
1, " And I, Baruch, went to the holy place, and sat

xxii THE APOCALYPSE OF BARUCH

down upon the ruins and wept," compare the words
already quoted together with koI ovrmf; iKddrjTo eVl
Ta9 a)paLa<i TroXa?, ottov eKeiro to. tcov dyLcov dyia.
Perhaps liv. 8-9, " Even so I could not give Thee the
meed of praise, or laud Thee as is befitting. . . . For
what am I amongst men . . . that I should have heard
all those marvellous things from the Most High ? "
may be the source of the following words towards the
close of the Greek Apocalypse — Bo^av €(l)epov tS Oew
TcS d^icoaavTL fxe tolovtov d^ccofiaTO^;.

6. Finally, another book of Baruch, distinct from
the above, and belonging to the fourth or fifth century
of our era, is mentioned in the Altercatio Simonis
Judaei et Theophili Christiani, published by Harnack
(Texte und UntersucMmgen, Bd. 1, Heft 3, 1883). In
this work Theophilus makes the following quotation
from the book of Baruch : " Quomodo ergo prope
finem libri sui de nativitate ejus et de habitu vestis et
de passione ejus et de resurrectione ejus prophetavit
dicens : Hie unctus mens, electus meus, vulvae incon-
taminatae jaculatus, natus et passus dicitur."

Above all the foregoing works which circulated
under Baruch's name, the Apocalypse of Baruch stands
head and shoulders alike in respect of form or matter
or real worth to the student of Judaism and Christianity.

§ 3. The Syriac MSS.

For chapters i.-lxxvii. of this book we have only
one MS., the famous sixth-century Peshitto MS. which

INTRODUCTION xxiii

was found by Ceriani in the library in Milan. For
convenience we shall call this MS. c. In 1871
Ceriani edited the Syriac text from this MS. in his Monu-
menta Sacra et Prof ana, vol. v. Fasc. 2, pp. 113-180.
Of chapters lxxviii.-lxxxvi., which constitute the Epistle
of Baruch, many MSS. were known to exist, and of
three of them (i.e. a, h, d) Ceriani made collations and
inserted these in their appropriate place below the
printed text of c. He made no attempt, however, to
correct the text of c by their means. This task was
attempted in a haphazard fashion by Fritzsche (Libri
Apocryphi Vet. Test. Graece, 1871, pp. 690-699) in an
emended edition of Ceriani's Latin translation of these
chapters.

It is manifest that, if we wish to ascertain the
value of c in those chapters in which it stands alone,
i.e. i.-lxxvii., we can do so only by an exhaustive ex-
amination of its text in those chapters which it attests
in common with a, b, d, e, f, g, h, i, h, i.e. lxxviii.-
lxxxvi., and by a determination of its critical value in
respect to them. When we have discharged this task
we shall know the real worth of c in i.-lxxvii., and
familiar with its strength and its weakness shall
approach with some confidence the critical problems
it presents. With this end in view I have made use
of all the Syriac MSS. of lxxviii.-lxxxvi. attainable.
These are ten, and are as follows : —

a called A in Ceriani.

6 Add. 17,105 in the Brit. Mus., Fol. 116*-121* Sixth
century.

xxiv . THE APOCALYPSE OF BARUCH

c The Milan MS., Fol. 265^-267^. Sixth century.

d called d in Ceriani.

e No. 1 Syr. MSS., Bodley, Fol. 430-432. 1627.

/ Egerton 704 Brit. Mus., Fol. 373^-374*. Seventeenth
century.

g Add. 12,172 Brit. Mus., Fol. 1 92^-1 95^ Tenth or
eleventh century.

h Add. 18,715 Brit. Mus., Fol. 2 4 2^-2 44^ Twelfth century.

i No. 2 Syr. MSS., Bodley, Fol. 492-493. 1614.

k No. 20 Syr. MSS., Bodley, Fol. 37-38.

All these MSS. with the exception of k contain the
complete Epistle of Baruch. k has only Ixxxiii. 7-
Ixxxiv. 1. Of the ten MSS. I have collated directly
h, e, f, g, h, i, k. h had already been collated and
published by Lagarde. I did it, hov^ever, afresh, and
found only one important error in his work. For a
knowledge of a, d 1 am indebted to Ceriani's collations.
Of c my knowledge is derived directly from the photo-
lithographic reproduction of that MS. In addition to
the above MSS., I have found excerpts from the
Epistle of Baruch in the three following MSS., from
which I have drawn various readings.

I Add. 1 2, 1 78 Brit. Mus., Fol. 111^. Ninth or tenth century,
m 14,482 Brit. Mus., Fol. 47^-48*. Eleventh or twelfth
century.

n 14,684 Brit. Mus., Fol. 24. Twelfth century.

W and P stand for the Walton and Paris Polyglots.

Of the foregoing MSS. a, h, d, e, /, g, A, i, k, I, m, n
represent one type of text as c represents another.
But although the former belong to one family they are
of very different values. To the more ancient and

INTRODUCTION xxv

trustworthy belong a, h, g, h, k to the latter and less
trustworthy d, e, f, i. For convenience' sake we shall
denote the parent of a, h, g, h, k by the symbol fi, that
of d, e, /, i by 7, and the ancestor of both by a. First
of all we shall study the general relations of c to a
and to the sub-groups ^ and 7.

c stands frequently alone alike when it is right and
when it is wrong. In Ixxviii. 1 ; Ixxxi. 4 ; Ixxxii. 7 ;
Ixxxv. 1,7; Ixxxvi. 3 ; Ixxxvii., it is right against a,
i.e. a, h, d, e, f, g, h, i ; and most probably also in Ixxix.
2, 3 ; Ixxxiii. 3, 7, 8 ; Ixxxiv. 1, 9 ; Ixxxv. 15. On
the other hand, it is frequently wrong. Thus it attests
a corrupt text against a in Ixxviii. 1, 2, 3, 4, 7 (?) ;
Ixxx. 1, 2, 3 ; Ixxxi. 3 ; Ixxxii. 2 (twice), 3, 4, 5 ;
Ixxxiii. 2, 3, 4, 5, 8, 13, 15, 16, 18, 19, 21 ; Ixxxiv.
1, 2, 8, 10 ; Ixxxv. 7, 8, 12, 13 ; Ixxxvi. 1. Thus
we see that whereas c independently preserves the
true text in many passages, a preserves it in thrice as
many.

Again, as we have already remarked, the MSS. a, h,
d, e, /, g, h, i, k are of very different values. Thus a,
h, g, k agree with c in attesting the true text against
d, e, /, i in Ixxviii. 3, 5 ; Ixxix. 1 ; Ixxx. 3 ; Ixxxi.
4; Ixxxiv. 4, 6, 7, 10; Ixxxv. 6, 11. In Ixxxii. 1
a, h, g, h agree alike against c and d, e, f, i. Only in
Ixxxiii. 17 diO d, e, /, i agree with c against a, h, g, h.
In the above passages k is wanting, but where it exists
it belongs as a rule to y5, and agrees with a more than
with any other member of this group. Thus if we
represent a, &, d, e, /, g, h, i, k by a, and a, h, g, h, k

xxvi THE APOCALYPSE OF BARUCH

by yS, and d, e, f, i by 7, as we have already arranged,
we arrive at the following genealogy : —

Original Syriac Translation

|8 7

We have also seen from what precedes that c often
agrees with ^ in giving the true text against 7, but c
and 7 never agree in attesting the true text against
/3, except perhaps in Ixxxiii. 17.

I, m, n, so far as they exist, support a as against c,
and where the attestation of a is divided they gener-
ally agree with 7 against ^, i.e. with d, e, /, i against
a, h, g, A, k.

Having now learnt in some measure the relations
of the various groups of MSS. to each other, we have
still to study those of the individual MSS., so far as
our materials admit. The special study of c we reserve
till later.

Amongst a, h, g, A, h and g are closely related. They
agree against all else in Ixxx. 4 ; Ixxxi. 3 ; Ixxxii. 2,
3 ; Ixxxiii. 2, 9, 11 ; Ixxxv. 12 ; but this combination is
generally wrong, h is never right when it stands
alone, a and li are excellent authorities when sup-
ported by c. Thus a, c are right in Ixxxiii. 4 ; Ixxxiv.
6 ; Ixxxv. 9. They agree in the wrong in Ixxix. 2 ;
Ixxx. 7 ; Ixxxv. 9. a agrees also with h, c, g against
all else in Ixxxv. 14, and with c, h against all in

INTRODUCTION xxvii

Ixxxiv. 3. h stands alone with c in Ixxxi. 4 ; Ixxxiv.
4 ; Ixxxv. 1 3 ; but the combination is untrustworthy.
From these facts we infer that amongst a, b, g, h, b and g
are very closely related, but that no such close relations
exist between a and h or between either of these with
b, g. Thus the relations of the sub-group to each
other might be represented as follows : —

As regards the y group, we have learnt above that it is
quite untrustworthy when it stands alone against c.
Yet it is upon two of the members of this group that
the text of the Walton and Paris Polyglots is based.

The text of these Polyglots may be shortly de-
scribed as follows. In all cases where it stands in
opposition to c, WP follow a except in Ixxxii. 8,
Ixxxv. 10, where their text is most probably due to
conjecture as they here stand alone. Secondly, in
cases where 7 is opposed to c/3, WP agree with 7.
Thirdly, within the group 7, WP are most closely
associated with, and in all probability are based upon,
e,f. For they agree with e against all other MSS. in
Ixxx. i., Ixxxii. 9 in omitting " and," in Ixxx. 2 in
giving an impossible form, and in Ixxxiii. 14 in omit-
ting half the verse. But WP are not based on e
alone ; for though e omits a word in Ixxxv. 5, it is
given in WP. This defect of e was made good from

xxviii THE APOCALYPSE OF BARUCH

/; for we find that/WP stand alone in Ixxx. 7. It
is of no little interest to have traced the sources of
the text in the Polyglots ; for, as their editors have
given no information on the subject, scholars have
hitherto been quite in the dark in this respect. We
are now in a position to give the genealogy of the
MSS. dealt with above. This is as follows : —

Okiginal Syriac Tkanslation

Special Study of c. — It is now time to study the
special characteristics of c. We have already seen
that c has independently preserved the true text in
many passages against corruptions in a. (A list of
these passages will be found above, where also it is
shown that a has preserved the true text much more
frequently than c.) I have found c trustworthy when
supported by a in Ixxxiii. 4 ; Ixxxiv. 6 ; Ixxxv. 9 ; but
not so in Ixxix. 2 ; Ixxx. 7 ; Ixxxv. 9 ; or by a, h, g in
Ixxxv. 14 ; or by a, A in Ixxxiv. 3 ; or by &, g in Ixxxv.
1. But the character of c appears more clearly in its
errors. Thus it is wrong (1) through omission in
Ixxx. 1, 2 (omission due here to an attempted emen-

INTRODUCTION xxix

dation) ; Ixxxii. 2, 3 ; Ixxxiii. 4, 5, 16, 18 ; Ixxxiv. 1,
10 ; Ixxxv. 4 (through homoioteleuton), 12. Cf. li. 16
and Ivi. 14 for omissions of the negative. (2) Throv^h
additions to the text in Ixxviii. 2 ; Ixxxiii. 5 ; Ixxxv. 8,
9, 15. (3) Through transposition of words or letters
whereby the sense is generally destroyed. Transposition
of letters in Ixxxii. 4 whereby " drop " becomes " pollu-
tion " ; Ixxxiii. 2 1 where " by truth " becomes " in
silence." For similar transpositions in the earlier
chapters see xiv. 6 ; Ixx. 8. Trans])osition of words
in Ixxxi. 3 ; Ixxxii. 2, 3 ; Ixxxiii. 5 ; Ixxxiv. 8. For
similar transpositions see xiv. 11 ; xxi. 16. (4)
Throtigh clerical errors in Ixxviii. 3 (for a similar error
see xxiv. 4), 4; Ixxx. 3 ; Ixxxii. 5 ; Ixxxiii. 2, 3, 13,
15, 16, 19 ; Ixxxiv. 1 (observe that there is the same
erroneous pointing in Ixx. 5), 3, 8 ; Ixxxv. 12, 13.
In Ixxxiv. 2 we have an intentional variation. Cf. in
earlier chapters li. 1.

We have now completed our study of the MSS.
The knowledge which we have thus gained from our
comparative criticism of c and the other MSS. helps
to secure us against the characteristic errors of the
former in the chapters where the friendly aid of the
latter cannot be invoked. We can thus address our-
selves with a certain degree of confidence and skill to
the obscurities and corruptions that arise in these
chapters. As a further result of this examination, we
have come to feel that so long as we follow its guid-
ance, we can nowhere greatly err from the sense of
the Hebrew original.

XXX THE APOCALYPSE OF BARUCH

Date of the Common Ancestor of c and a. — Since c
and b are both of the sixth century, we find that
already at that date there existed two distinctly
developed types of text, both of which must have
been for no brief period in existence, owing to the
variety of readings already evolved. Further, though
h belongs to the sixth century, many of its readings
are decidedly later than c and even than a and h. In
fact, a, h represent the text at an earlier period than h.
The common parent, therefore, of a, h, and b was prob-
ably not later than the fifth century. Such a variety
of related yet different MSS. as a, h, g, h, h could not
well have arisen from an MS. of a later date. This
being so, the common progenitor of c and a can hardly
be sought later than the fourth century.

§ 4. Previous Literature on the Apocalypse of

Baruch

TJie Syriac Text. — As we have seen in the fore-
going section, we have only one MS., i.e. c, for chapters
i.-lxxvii. For Ceriani's edition of this MS. see pp. xxii.-
xxiii. Of the text of the remaining chapters, which form
the Epistle of Baruch, many editions have appeared : —

(1) That which is published in the Walton and Paris
Polyglots. This text is, as we have shown above (pp.
xxvii.-xxviii.), founded on two indifferent MSS., e and /.

(2) Lagarde's edition of b, pp. 88-93 of his Libri Vet.
Test. ApocrypJii Syriace, 1861. This is merely & in a
printed form, and not an edition of the Syriac text

INTRODUCTION xxxi

based on the Nitrian MSS. in the British Museum, as
is everywhere wrongly stated both by German and
English writers. Though & is a very old and valuable
MS., we have now several MSS, at our disposal con-
taining a more ancient text (see pp. xxvi.-xxvii.) (3)
Ceriani's published text of c, to which he has appended
collations of a, b, d in his Momcmenta Sacra et Fro/ana,
vol. V. Ease. 2, pp. 167-180. As we have already
remarked, Ceriani has contented himself with printing
the text of c, and has not sought to correct it by means
of a, b, d.

Translations. — Only one translation of our Apoca-
lypse has hitherto appeared, i.e. the Latin translation
of Ceriani in the Monumenta Sacrdi et Profana, vol. i.
Ease. 2, pp. 73-98, 1866. This is certainly a model
translation in point of style, and considering the fact
that Ceriani was not a specialist in Apocalyptic litera-
ture, it is also very accurate. Not quite accurate, indeed,
as Ceriani himself was aware in 1871 when he wrote —
" Omisi tamen plenam revisionem meae versionis Latinae
. . . quia omnino in meis occupationibus tempus me
deficit, et quidquid corrigere opus erit, alii ex textu
per se poterunt." Some of the errors are as follows : —
In xiii. 8 we must expunge " enim est." In verses 4-5
of the same chapter we find the peculiar construction
" ut . . . die." In XV. 6 read " transgressus est " for
" fecit." In xix. 1 for " te " read " vos." In xxv. 4
for " terrae " read " terram." In xxxii. 4 for " coro-
nabitur " read " perficietur." In xl. 1 for " qui tunc "
read " illius temporis." In xlix. 3 for " vestient " read

xxxii THE APOCALYPSE OF BARUCH

" induent." In Iv. 1 expunge " ejus." In Ix. 1 add
"eorum" after "magiarum." In Ixii. 2 add "et"
before " idololatria." In Ixxii. 2 for " vivificabit " read
" parcet." In Ixxxv. 9 for " veritatem cujuspiam " read
" Veritas quodpiam." In Ixxxvi. 1 2 for " viae " read
" recreationis " ( = aveaew^) ; " viae " is a rendering of d
but not of c, Ceriani's text. Although Ceriani made
no critical study of the text of c, he has nevertheless
made some most felicitous emendations in x. 14 ; xiv.
6; li. 1; Ivi. 4, 14; Ix. 2; Ixix. 1, 4; Ixx. 8. A
critical study of the text and matter would have helped
him to deal with the corruptions of the Syriac in xxiv.
4; xlviii. 32 ; li. 16 ; Ixvii. 2 ; Ixx. 5 ; Ixxii. 1, etc.

As Ceriani did not believe in a Semitic original of
our Apocalypse, he was naturally unable to deal with
corruptions that were not native to the Syriac Version,
but had already appeared in the Hebrew text or had
arisen through the misconceptions of the Greek trans-
lator.

Ceriani's Latin translation was republished by
Fritzsche in his Libri Apocryphi Vet. Test. Graece,
1871, pp. 654-679. Though Fritzsche introduces
several changes into Ceriani's translation, hardly any
of these can be justified. Sometimes he makes the
change because he has failed to understand the text ;
thus in XX. 4; xxi. 9, 10, he has emended Ceriani's
''investigabiles" into "ininvestigabiles"; but "investiga-
bilis " in the Vulgate frequently means " unsearchable."
The change of " omne " into " vanum " in xix. 8 is quite
wanton. The Latin text also is carelessly edited;

INTRODUCTION xxxiii

thus for " ego " there is " ergo " in Ixxxiv. 1 ; for " ibi "
there is "tibi" in Ixxxv. 13; and "opulus" for "populus"
in xlviii. 24. In the critical notes on pp. 690-699
there are many confusions and mis - statements of
authorities. It is needless to add that none of Ceriani's
actual errors were corrected by Fritzsche, for the Syriac
text had not yet been published.

Notwithstanding all these defects, every scholar
who has used Fritzsche's book is rightly grateful to
him for making Ceriani's translation so generally
accessible.

Critical Inquiries. — Langen, De Apocalypsi Baruch
anno superior i primum edita commentatio, Friburgi in
Brisgovia, 1867. This treatise, which consists of
twenty-four quarto pages, maintains that our Apoca-
lypse was written in Greek in the reign of Trajan.
Although no grounds worthy of consideration are
advanced in support of a Greek original, Langen's
view has been universally accepted. Only two
scholars have expressed a doubt on the subject, Mr.
Thomson and Professor Eyle of Cambridge. This
fact in itself serves to show how inadequately hitherto
this Apocalypse has been studied. In other respects,
Langen's work is admirable.

Ewald, Gottinger Gel. Anzeigen, 1867, pp. 1706-
1717, 1720; Gesch. des Volkes Israel, vii. 83-87
(English trans, vol. viii. 57-61). In a short but in-
teresting article Ewald assigns the date of our author
to the reign of Domitian. He regards 4 Ezra and this
Apocalypse as the work of one and the same author.

xxxiv THE APOCALYPSE OF BARUCH

ILilgenfeld, Zeitschrift fur wissensch. Theologie, 1869,
pp. 43 7-440 ; Messias Judaeoru7n,-pT^. 63-64. Hilgenfeld
ascribes our Apocalypse to the earlier years of Vespasian,
possibly to 7 2 a.d. Vespasian is the leader mentioned
in xl. The Baruch Apocalypse is subsequent to 4 Ezra.

Wieseler, " Das Vierte Buch Ezra," Theol. Stud, und
Kritiken, 1870, p. 288. This writer criticises Hilgen-
f eld's date. The seven weeks (xxviii. 2) are to be
reckoned from the fall of Jerusalem to 119 a.d. The
two weeks in that verse point to the years 105-119,
i.e, to the time of Trajan.

Fritzsche, Lihri Apocryphi Vet. Test. 1871, pp.
xxx.-xxxii. On Fritzsche's reprint of Ceriani's Latin
translation see pp. xxxii.-xxxiii.

Stahelin, " Zur paulinischen Eschatologie," Jahr-
hiicher filr Deutsche Theologie, 1874, pp. 211-214.

Hausrath, Neutestamentl. Zeitgesch. 2nd ed. iv.
88-90, 1877.

Eenan, " L' Apocalypse de Baruch," Journal des
Savants, 1877, pp. 223-231; Les JEvangiles, 1877,
pp. 517-530. Kenan regards this Apocalypse as
an imitation of 4 Ezra and in part designed as a
correction of it, as, for instance, on the question of
original sin (cf. also Langen). The latter was written
in Nerva's reign, the former in the last year of Trajan's.
The sombre clouds which obscured the last months of
Trajan roused the hopes of the Jews and gave birth to
the furious revolt of 117, of which this book is a
monument. The fact that this book was accepted
amongst the Christians excludes a later date. No

INTRODUCTION xxxv

Jewish product later than Hadrian gained currency in
Christian circles.

Drummond, The Jewish Messiah, 1877, pp. 117-132.
Dr. Drummond is of opinion that, " notwithstanding the
Hebraic colouring of its thoughts and language, this book
may very well have been written in Greek." Its author
was a Jew : there is " not a single expression which
betrays a Christian hand." It is probably subsequent in
date to 4 Ezra, and is divided into the following groups
of chapters — i.-ix. ; x.-xii. ; xiii.-xx. ; xxi.-xxx.; xxxi.-
xliii. ; xliv.-xlvii. ; xlviii.-lxxvi. ; lxxvii.-lxxxvii.

Kneucker, Das Buch Baruch, 1879, pp. 190-196.
Kneucker believes that the Apocryphal Book of Baruch
is the letter which Baruch undertakes in ch. Ixxvii. to
send by " three men " to the brethren in Babylon. This
view needs to be greatly modified ; as it stands, he has
found none to follow it. The present book, he holds, is
defective.

Dillmann, art. " Pseudepigraphen" in Herzog's Real-
Enc. 2nd ed. xii. 356-358. Baruch, according to
Dillmann, was undoubtedly later than 4 Ezra, and was
written under Trajan. The writer was an orthodox Jew
and wrote in Greek. Dillmann rightly thinks that
parts of the book are lost, but he is wrong in supposing
it to be not more truly Jewish than 4 Ezra. He falls
also into the same mistake as so many other scholars
in supposing Lagarde's edition of MS. h to be an edition
of the Syriac text, based on the Mtrian MSS.

Edersheim, The Life and Times of Jesus the Messiah,
2nd ed. 1884, ii. p. 658.

xxxvi THE APOCALYPSE OF BARUCH

Eosenthal, Vier Apocryphische Biicher, 1885, pp.
72-103. This writer has made a painstaking study of
Ceriani's Latin translation. He has likewise given no
little thought to the subject matter, and discovered many
connections between our book and Talmudic literature.
It cannot, however, be said that he has thrown much
light on the difficult problems of this book. In most
respects Eosenthal follows the traditional lines of inter-
pretation. The work is from the hand of one author.
It was written in Greek in the reign of Trajan. Like
previous writers Rosenthal regards our Apocalypse as
subsequent to 4 Ezra, and as designed in some respects
to correct its statements. He accepts Wieseler's inter-
pretation of xxviii., and reckons the seven weeks there
mentioned as dating from 7 0 A.D. Hence 704-49 = 119
and the two last weeks point to the years 105-119, the
period of the last woes. 1 1 9 is the year of the Messiah's
advent. But Rosenthal thinks he can determine the
exact year of the book's publication. Thus the letter to
the Jews in Babylon shows that it was written before
the rebellion of the Jews in Cyrene, Egypt, Cyprus,
Babylon, and their extermination by Quietus in 116.
On the other hand, he believes that the great earth-
quake in Syria, which did not affect Palestine in
December 115, is referred to in Ixx. 8-lxxi. 1. Thus
the book was written in the beginning of 116. With
many of Dr. Rosenthal's statements, in which he de-
parts from the traditional interpretation of this book,
the present writer dissents strongly. Some of these
statements are as follows : — The Messiah, he says, has

INTRODUCTION xxxvii

a less active role in 4 Ezra than in Baruch. The real

facts are that a passive rd^e is assigned to the Messiah

in xxix. 3 of this Apocalypse and in vii. 28-29 of

4 Ezra, and a highly active role in xxxix.-xl. and Ixx.-

Ixxii. of this Apocalypse and xii. 32-34 and xiii.

32-50 of 4 Ezra. Eosenthal charges our author with

being an ignorant man and unacquainted with Scripture.

This is strange, seeing that in every instance save one

the quotations from the Old Testament are made from

the Hebrew and not from the LXX., and that a large

and accurate knowledge of Jewish history is shown

throughout the work. Again, he says our author

makes the resurrection from the dead depend on faith

therein, and then quotes as a proof xxx. 1, which

says nothing of the kind, and further adduces Ixv. 1,

where he alleges Manasseh is reproved for not beheving

in the future, " dass er an keinen Zukunft glaubte ! "

This last assertion rests on a strange misconception of

the Latin translation — " cogitabat tempore suo quasi

ac futurum non esset ut Fortis inquireret ista." This is,

of course, " he thought that in his time the Mighty One

would not inquire into these things ! " " Futurum "

cannot mean " the future."

Stanton, The Jewish and Christian Messiah, 1886,
pp. 72-75. This writer ascribes our Apocalypse to
the years immediately subsequent to 70 a.d. He
divides the book as follows — i.-ix ; x.-xii. ; xiii.-xx. ;
xxi.-xxx. ; xxxi.-xliii. ; xliv.-lxxvi. ; Ixxvii.-lxxxvii.

Schtirer, A History of the Jewish People in the
Time of Jesus Christ (translated from the second and

xxxviii THE APOCALYPSE OF BARUCH

revised edition of the German), 1886, vol. iii. Div. ii.
pp. 83-93. We have here an admirable account of
our Apocalypse. Schlirer regards it as written shortly
after 70 A.D., and argues strongly for its priority to
4 Ezra. After citing passages on the question of
original sin from both books, he proceeds : " Here,
then, we have not even an actual difference of view,
far less a correction of the one writer on the part of
the other. Further, such other reasons as have been
advanced in favour of the priority of Ezra and the
dependent character of Baruch are merely considera-
tions of an extremely general kind which may be met
with considerations equally well calculated to prove
quite the reverse." " My own opinion is that ... it
is precisely in the case of Baruch that this problem
is uppermost, i.e. How is the calamity of Israel and
the impunity of its oppressors possible and con-
ceivable ? while in the case of Ezra, though this
problem concerns him too, still there is a question
that lies almost yet nearer his heart, i.e. Why is
it that so many perish and so few are saved ? The
subordination of the former of these questions to
the other, which is a purely theological one, appears
to me rather to indicate that Ezra is of a later date
than Baruch." It must be admitted that these
arguments are as conclusive as are the counter-argu-
ments of Ewald, Langen, Hilgenfeld, Hausrath, Stahelin,
Eenan, Drummond, and Dillmann for the priority
of 4 Ezra. And beyond this impasse it is impossible
for criticism to advance until it recognises the com-

INTRODUCTION xxxix

posite nature of both books. Schiirer appends a valu-
able bibliography.

Baldensperger, Das Selbstbewilsstsein Jesu, 1888, pp.
23-24, 32-35. The composition of Baruch is here as-
signed to a Jew living in Palestine in the reign of Trajan.

Thomson, Books which Influenced our Lord and His
Apostles, 1891, 253-267, 414-422. This writer be-
lieves with Schiirer in the priority of Baruch, but his
hardihood goes still farther: he assigns the date of
its composition to 59 B.C. Such a date of necessity
argued a Semitic original, and this Mr. Thomson
contends for, and we hold rightly, though his
reason may be wrong. This his sole reason is
that in v. 5 we find the proper name Jabish
WAS.*. " This," he says, " almost certainly re-
presents 'lja^7]<; of the Septuagint, 1 Chron. iv.
9, 10 (Heb. }>12?'«, Syriac ^n:^-.)." There is no ground
for this identification ; in fact, everything is against
it ; and even if the identification were right, it would
not necessarily prove a Hebrew original. Jabish or
Jabesh, for the Syriac is unpunctuated, implies a Greek
form Ia/3fc9 or la^rj^, and this in turn iDT. Here, as
elsewhere, I have had occasion to regret that Mr.
Thomson acquainted himself inadequately with the facts
before he gave loose rein to his vigorous imagination.

Kabisch, "Die Quellen der Apocalypse Baruchs,"
Jahrbiicher f. Protest, Theol. 1891, pp. 66-107. With
this writer the criticism of Baruch enters on a new
stage. So long, indeed, as it pursued the old lines,
finality on the question of the chronological relations

xl THE APOCALYPSE OF BARUCH

of our Apocalypse and 4 Ezra was impossible, and
the champions of the one book with excellent
reasons demolished their rivals, and with reasons just
as excellent were demolished in turn. The explana-
tion is obvious : both books are composite, and if some
parts of 4 Ezra are older than certain parts of Baruch,
no less certainly are some parts of Baruch older than
some of 4 Ezra.

Kabisch emphasises at the outset certain facts
which point to a plurality of authorship. Thus he
shows that we find in Baruch side by side, on the one
hand, a measureless pessimism and world -despair
which look for neither peace nor happiness in this
world ; and, on the other hand, in the same work, a
vigorous optimism and world-joy which look to a
future of sensuous happiness and delight, of perfect
satisfaction and peace.

Kabisch further points out that the same subjects
are treated several times, and often without any fresh
contribution to the subject at issue. Thus the Messi-
anic Kingdom is twice delineated, the advent of the
Messiah twice foretold, and the Messianic woes just
as often depicted. Yet the latter are neither so
identical as to point to the same author, nor are the
novelties so great as to justify the repetition of the
whole complex statement already once given.

On these grounds he shows that the book is derived
from at least three or four authors. Thus he dis-
tinguishes i.-xxiii. ; xxxL-xxxiv. ; Ixxv.-lxxxvii. as the
groundwork written subsequently to 70 A.D., since the

INTRODUCTION xli

destruction of the temple is implied throughout these
chapters. Further, these sections are marked by a
boundless despair of this world of corruption, which
fixes its regards on the afterworld of incorruption.
In the remaining sections of the book, however, there
is a faith in Israel's ultimate triumph here, and an
optimism which looks to an earthly Messianic Kingdom
of sensuous delights. In these sections, moreover,
the integrity of Jerusalem is throughout assumed.
Kabisch, therefore, rightly takes these constituents of
the book to be prior to 70 A.D. These sections, how-
ever, are not the work of one writer, but of three, two
of them being unmutilated productions, i.e. the Vine
and the Cedar Vision, xxxvi.-xL, and the Cloud Vision,
liii.-lxxiv., but the third a fragmentary Apocalypse,
xxiv. 3-xxix. Finally, these different writings were
incorporated in one book by a Christian contemporary
of Papias, and to this editor are probably due xxviii. 5 ;
XXX. 1 ; xxxii. 2-4 ; xxxv. ; Ixxvi. 1. With the bulk of
this criticism I have no reason for variance, as by inde-
pendent study, and frequently on different grounds, I
have arrived at several of these conclusions. But taken
as it stands, Kabisch's criticism is only an additional
stage on the way. It is far from being final, as a
more prolonged study would have convinced this writer.
Thus, as we shall presently learn (see pp. liii.-lxiv.), the
so-called groundwork of Kabisch is as undoubtedly
composite as the whole work is composite, and edited
from at least two or three distinct writings. In this
and in other respects the criticism of our book is

xlii THE APOCALYPSE OF BARUCH

indefinitely more difficult than Kabisch conceives it.
But we must not anticipate our conclusions here.
Kabisch's work is based on the Latin translation of
Ceriani. He follows the traditional views of a Greek
original. The possibility of a Semitic original does
not seem to have occurred to him.

De Faye, Les Apocalypses juives, 1892, pp. 25-28,
76-103, 192-204. It is interesting to find that some
of Kabisch's conclusions were reached by this French
scholar independently. Thus De Faye, like Kabisch,
distinguishes xxxvi.-xl. and liii.-lxxv. as distinct works
written before 70 a.d. The rest of his analysis is
not likely to gain acceptance. His main conclusions
are as follows : — i.-xxxii. 7 constitute an Apocalypse
of Baruch written after 70 A.D. ; i.-v. and vi.-xxxii. 7,
however, were originally derived from two hands
(pp. 193-196). Another quite distinct work was the
Assumption of Baruch, which consists of xlviii.-lii. ;
xli.-xliii. 2 ; Ixxvi. 1-4 (p. 97 note). The date of this
work is also after 70 a.d. xliii. 3-xlvii. is for the
most part the work of the final editor. They are much
later in date than the Apocalypse or the Assumption.
Thus the following chapters and verses are derived
from the final editor: xxxii. 7-xxxv. ; xliii. 3-xlvii.;
Ixxvi. 5-lxxxvii. (pp. 201-202). Much praise is due
to M. de Faye for the abundant scholarship and pains
he has expended on this book ; but his work is uncon-
vincing : a profounder study would have led him to
abandon many of the positions which are maintained
by him.

INTRODUCTION xliii

Eyle, " The Book of Baruch," Dictionary of the
Bible, ed. Smith, 1893, vol. i. pp. 361-362. Professor
Eyle regards our Apocalypse as written shortly after
the destruction of Jerusalem, and possibly in Hebrew.
He reverts to Ewald's idea of the common authorship
of this book and 4 Ezra as a means of explaining their
manifold points of identity and similarity. He divides
it into the following sections : i.-xii. ; xiii.-xx. ; xxi.-
xxxiv. ; xxxv.-xlvi. ; xlvii.-lii. ; liii. -Ixxvi. ; Ixxvii.-
Ixxxv.

§ 5. The Syriac — A Teanslation from the Greek

That the Syriac text is a translation from the Greek
is to be concluded on several grounds. 1. It is so
stated in the sixth-century MS. c. 2. There are certain
corruptions in the text which are explicable only on
the hypothesis that the translator misinterpreted the
Greek, or else found the corruption already existing
there. Thus in iii. 7 (see note) the Syrian translator
renders " ornament " where the text requires " world."
It is obvious here that he followed the wrong sense of
/coo-yLto9. The corrupt readings in xxi. 9, 11, 12;
xxiv. 1,2; Ixii. 7 are to be explained on this principle
(see notes in loc). 3. Imitations of Greek construc-
tions are found. In Ixv. 1 we have han = the Greek
article in connection with a proper name. 4. We
have frequent transliterations of Greek words, as in
vi. 4, 7 ; X. 17; xvii. 4; xxi. 7, etc. It is possible,
of course, that these borrowed Greek words may have

xliv THE APOCALYPSE OF BARUCH

been part of the current language when the translation
was made. In Ixxvii. 14, however, we have a Greek
word transliterated which gives no sense in its context.
Hence this word was not written first-hand by a Syriac
writer, but was taken by the Syriac translator from
the Greek text before him. 6. The Eest of the Words
of Baruch is largely based on our Apocalypse, and
frequently reproduces it word for word. This book
was written in Greek by a Christian Palestinian Jew
in the second century. It implies, therefore, the exist-
ence of our Apocalypse in a Greek form, and preserves
important fragments of the Greek Version.

§ 6. The Greek — A Translation from a
Hebrew Original

It is hard to understand how such an unbroken
unanimity has prevailed amongst scholars on the
question of a Greek original. Indeed, it is impossible
to explain it, save on the hypothesis that they gave
the subject the most cursory notice, or more probably
none at all. In fact, since the discovery of the book
not a single serious attempt has been made to grapple
with this problem, and yet, in nearly every instance,
scholars have spoken with an assurance on this subject
that only a personal and thorough study of the subject
could justify. To this strong and unanimous tradition
of the learned world I bowed without hesitation at the
outset of my studies, but with an awakening distrust
and an ever-growing reluctance during the subsequent

INTRODUCTION xlv

years in which the present Translation and Notes were
completed. In fact, the feeling grew steadily stronger
that only a Hebrew original could account for many
of the phenomena of the text. And yet my gathering
certainty on this head did not lead to action till the
MSS. of the Translation and Notes were partially in
type. I then felt that I could no longer stay my
hand, and with the kind permission of my publishers
I have been enabled to introduce the necessary changes
into the Translation and Notes. The facts which have
obliged me to maintain a Hebrew original may be
summarised as follows : — 1. The quotations from the
Old Testament agree in all cases but one with the
Massoretic text against the LXX. 2. Hebrew idioms
survive in the Syriac text. 3. Unintelligible expres-
sions in the Syriac can be explained and the text
restored by retranslation into Hebrew. 4. There are
many paronomasiae which discover themselves on
retranslation into Hebrew. 5. One or two passages
of the book have been preserved in Eabbinic writings.
1. The quotations from the Old Testament agree in all
cases hut one with the Mass. text against the LXX. —
See vi. 8; xxxviii. 2; xli. 4; li. 4; Iviii. 1, with
notes in loc. In two other passages our text departs
alike from the Mass. and LXX. : thus in iv. 2 it agrees
with the Syriac Version of Is. xlix. 16 against the
Mass., LXX., and Vulg. ; and in xxxv. 2 it reproduces
Jer. ix. 1, freely and independently. Finally, in Ixxxii.
5 only does it agree with the LXX. of Is. xl. 15. It is
to be observed, however, that neither does the Vulgate

xlvi THE APOCALYPSE OF BARUCH

in that passage agree with the Mass. The Mass. =
71 D"' pTD ; the LXX. = cb? cr/eXo? Xo^LaOrjcrovTai =
lltt^nD piD ; Vulg. = " quasi pulvis exiguus." Here the
Yulg. omits fp^UD** and the LXX. replaces it by repeating
a previous verb. Hence this passage is inconclusive,
as the text of Isa. xl. 1 5 seems to have been uncertain.

2. Hebrew idioms survive in the Syriac text. — We
shall treat this section under four heads.

(a) Survival of the familar Hebrew idiom of the
infinitive absolute combined vnth the finite verb. — The
Syriac equivalent of this Hebraism is frequently found
in this Apocalypse : cf. xiii. 3 (note) ; xxii. 7 ; xli. 6 ;
xlviii. 30 ; 1. 2 ; Ivi. 2 ; Ixxv. 6 ; Ixxvi. 2 ; Ixxxii. 2 ;
Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2. In this circumstance
alone we have sufficient evidence to establish a Hebrew
original. This idiom is, it is true, also found in
original Syriac, but is comparatively rare. It is not,
however, with original Syriac that we have here to do,
but with a Syriac translation. We shall now proceed
to show that in a Syriac translation of a Hebreio or a
Greek text this idiom does not appear except as a render-
ing of the corresponding idiom in the Hebrew or Greek
before it.

In order to prove this statement we shall examine
the Peshitto Version of Genesis and Exodus. In these
two books I have found fifty-seven instances of the
occurrence of the infinitive absolute with the finite verb
in the Massoretic text.

As we shall require presently to know the usage of
the LXX. in this matter, we shall now give a table

INTRODUCTION

xlvii

furnishing the facts we are in search of from both
versions.

Syriac-Peshitto.

Genesis-Massoretic Text.

LXX.

Noun and verb.

ii. 17.

Noun and verb.

Infinitive and verb.

iii. 4.

iii. 16.

Participle and verb.

xvii. 12.

Noun and verb.

xviii. 18.

Participle and verb.

Finite verb only.

xix. 9.

Noun and verb.

Infinitive and verb.

xxii. 17 (twice).

Participle and verb.

xxvi. 11.

Finite verb only.

»>

XX vi. 13.

Different text followed.

xxvi. 28.

Participle and verb.

Finite verb only.

xxvii. 30.

Finite verb only.

Infinitive and verb.

xxviii. 22.

Noun and verb.

XXX. 16.

Finite verb only.

xxxi. 15.

Noun and verb.

Infinite and verb.

xxxi. 30.

))

Finite verb only.

xxxii. 12.

Adverb and verb.

xxxvii. 8 (twice).

Participle and verb.

XXX vii. 10.

>»

ifierent text followed.

xxxvii. 33.

Different text followed.

Infinitive and verb.

xl. 15.

Noun and verb.

xliii. 2.

»»

xliii. 6.

Participle and verb.

Finite verb only.

xlvi. 4.

Different text followed

Infinitive and verb.

1. 24 (twice).

Noun and verb.

Thus in Genesis there are twenty-nine instances of
this idiom. These are rendered by the Peshitto as
follows : twenty- three by the infinitive and verb ; one
by cognate noun and verb ; four by finite verb only ;
and in one case a different text is followed. In the
case of the LXX., eleven by cognate noun and verb ;
nine by participle and verb ; five by finite verb only ;
while in four a different text is followed.

xlviii

THE APOCALYPSE OF BARUCH

An examination of Exodus supplies the following
evidence : —

Syriac-Peshittt".
Infinitive and verb.

DiflFerent text followed.
Infinitive and verb.

Finite verb only.

Infinitive and verb.

Different text followed.

Infinitive and verb.

Finite verb only.

Infinitive and verb.

Finite verb only (twice) "i
Infinitive and verb J

Infinitive and verb.

Exodus-Massoretic Text.

iii. 7.

iii. 16.

xi. 1.

xiii. 19.

xviii. 18.

xix. 12.

xxi. 12, 15, 16, 17.

xxi. 19.

xxi. 20, 22, 28.

xxi. 36.

xxii. 6, 14.

xxii. 16, 19.

xxii. 23 (thrice). -J

xxiii. 4.

xxiii. 5.

xxiii. 22, 24.

xxxi. 14.

xxxi. 15.

LXX.

Participle and verb.
Noun and verb.

Finite verb only.

Noun and verb.

Finite verb only.

Noun and verb.

Noun and verb (twice).

Participle and verb.

Finite verb only.

Noun and verb.

j>
Finite verb only.

Thus in Exodus there are twenty-eight instances of this
idiom. These are rendered in the Peshitto : twenty-
two by the infinitive and verb ; four by finite verb only ;
in two cases a different text is followed. In the LXX.,
nineteen by cognate noun and verb; three by parti-
ciple and verb ; and six by the finite verb only. By
combining the facts on both books, we arrive at the
following results. The Hebrew idiom occurs fifty-seven
times. In the Peshitto forty-five are rendered by
infinitive and verb ; one by cognate noun and verb ;
eight by finite verb only ; in three cases a different text
is followed. In the LXX., thirty are rendered by
cognate noun and verb ; twelve by participle and verb ;

INTRODUCTION xlix

eleven by finite verb only ; in four cases a different
text is followed. Finally, we should mention here
that in no case have we found this idiom in the Syriac
Version where the same idiom was not also present in
the Hebrew from which it was derived, and the same
holds true of the LXX. save in one case, i.e. Exod.
xxiii. 26.

From the above results obtained from the Peshitto
Version of Genesis and Exodus we learn that whereas
the Syriac translator on the one hand never inserts this
idiom unless as an equivalent of the corresjponding
Hebreio idiom hefore him, on the other he has failed to
render it in eight cases out of fifty-seven. In these he
gives the finite verb only. Thus the irresistible con-
clusion is : if we find this idiom occurring at all in a
Syriac translation, it is a presumption that it existed in
the language from which the translation tvas made;
whereas if we find it frequently (as in our Apocalypse)
the presumption changes to a certainty.

The above conclusions drawn from a study of the
Peshitto Version of the Hebrew text of Genesis and
Exodus may be further confirmed and extended in
their application by a short consideration of the cor-
responding phenomena in the New Testament. So far
as I can discover, the Peshitto Version of the New
Testament in no case inserts this idiom where it does
not already exist in the Greek. This idiom occurs, as
we know, at least six times : see Matt. xiii. 14 ; xv. 4 ;
Luke vii. 34; xxii. 15; Acts vii. 34; Hebrews
vi. 14. Five of these passages are quotations from

1 THE APOCALYPSE OF BARUCH

the LXX., and thus the idiom goes back to the
Hebrew. In the remaining one, Luke xxii. 15, it
implies undoubtedly an Aramaic or Hebrew original.
The Peshitto renders these instances by the infinitive
and verb except in Matt. xiii. 14, where it misses the
point, and in Luke xxii. 15, where it gives the noun and
verb. In both these verses the Sinaitic MS. gives the
infinitive and verb.

The Syriac translator therefore is so far from insert-
ing this idiom, unless it exists already in the Hebrew or
Greek text before him, that, as we found above, he
occasionally fails to do so when he ought The bearing
of this conclusion on our present investigation is
obvious. This idiom is found fifteen times in our
Apocalypse ; we can therefore conclude with confidence
that it occurred at least fifteen times in the Greek, and
in all likelihood oftener.

Having now found that this idiom occurred fre-
quently in the Greek, we have now to ask, could it
have appeared there for the first time, i.e. in an original
Greek writing ?

The answer does not require a long investigation.
The idiom is thoroughly Semitic, and is only once found
in all Greek literature, and that in Lucian. In the New
Testament there is no instance of it unless in a quota-
tion from the Old Testament; in the Old Testament only
once, Exod. xxiii. 26, without a Semitic background.

Hence we conclude that its frequent occurrence in our
Apocalypse is in itself demonstrable evidence of a Hebrew
original. Further, it is probable that it occurred in

INTRODUCTION H

the Hebrew original more frequently than in the
Greek translation ; for we found above that out of
fifty-seven instances of this idiom in Genesis and
Exodus, the LXX. failed to render eleven.

(h) The survival of various Hebraisms. — In xx. 2
(see note) ; xxiv. 2, where Syriac for " throughout all
generations " = iv Trday yevea /cal yevea = IITl "11*T7!D1 ;
cf. Ps. cxlv. 13 ; the same idiom is found in xxix. 7,
where I render " every morning " ; xxxviii. 4, where
" from my (earliest) days " is the Hebrew idiom found
in 1 Kings i. 6.

(c) Probable survival of Hebrew order against Syriac
idiom. — In xiii. 12 (see notes); Ixiii. 8. In connec-
tion with the notes on xiii. 12 it is worth observing
that, in Western Aramaic, unlike Syriac, the order of
the participle and the substantive verb in the com-
pound past imperfect indicative is indifferent. Thus
in Dan. v. 19 ; vi. 4, 5, 11, 15, etc., the substantive
verb precedes, whereas in Dan. ii. 31 ; iv. 7, 10, 26 ;
vii. 2, 6, 8, etc., the participle.

(d) Probable survival of syntactical idioms against
Syriac idiom. — For omission of relative see xx. 3,
note; imperative used as jussive, xi. 6, note; Hebrew
perfect with strong vav in xxi. 21, and the voluntative
with weak vav in xlviii. 6, reproduced literally but
not idiomatically.

3. Unintelligible expressions in the Syriac can be
explained and the text restored by retranslation into
Hebrew. — In xxi. 9, 11, 12; xxiv. 2; Ixii. 7, I have
been able to explain and restore an unintelligible

Hi THE APOCALYPSE OF BARUCH

text by retranslation first into Greek and thence
into Hebrew. The Syriac in these verses is the
stock rendering of StKaLova6ac, and this in turn of
pTJS. But pl)L also = BUaio<; ehao, and this is the
meaning required in the above passages (see notes
in loc), but the Greek translator erroneously adopted
the more usual rendering.

Again in xliv. 12 we have another interesting
restoration through the same means. There we find
in the Syriac " on its beginning " set over anti-
thetically against " to torment." Here the context
requires " to its blessedness." Now the corrupt
text = 1tt)N*il, which by the transposition of the
single letter i gives us the text ni&Nl = " to its
blessedness." Again in Ixxxv. 12 we have another
instance of the Greek translator following the wrong
of two alternative meanings.

Again in xi. 6 ; xx. 3 ; xxi. 21 ; xxix. 5 ; xlviii.
6, we are obliged by the context to translate not the
Syriac text but the Hebrew text presupposed by the
Syriac, but mistranslated by the Greek translator,
and, therefore, of necessity by the Syriac. See notes
in loc. ; also 2 (d) above, p. xlvii. For other restora-
tions the reader should consult the notes on x. 13 ;
Ixx. 6 ; Ixxx. 2. Finally in Ixxvii. 14 we have a
transliteration of the Greek word vKrj. vXtj is either
a corruption or a mistranslation of some Hebrew
word. It could not have been written for the first
time in Greek. I have hazarded a conjecture in the
note on the passage.

INTRODUCTION liii

4. Many paronomasiae discover themselves on re-
translation into Hebrew. — "We have in xv. 8 (see
note) one that is already familiar to us in Isaiah
and Ezekiel. As many as three spring into notice
in xlviii. 35 (see note), and probably two in Ixxxiv. 2.
The most interesting perhaps are those on the proper
names, Hezekiah and Sennacherib, in Ixiii. 3, 4 (see
notes). In the case of the former, I had the good
fortune to conjecture the existence of the same parono-
masia in Ecclus. xlviii. 22, and to restore the Hebrew
there as it actually stood before Dr. Neubauer's dis-
covery of the Hebrew MS. of Ecclus. xl.-l.

6. One or two passages of this hook have "been pre-
served in rabbinic writings (see notes on x. 18;
xxxii. 2-4 ; Ixiv. 3).

§ 7. The Different Elements in the Apocalypse
OF Baruch with their Kespective Charac-
teristics AND Dates.

As we have seen above, the composite nature of
this book has already been recognised independently
by Kabisch and De Faye. And the more thoroughly
we study it, the more conscious we become of the
impassable gulf which sunders the world-views which
underlie the different parts. In one class of the
passages there is everywhere manifest a vigorous
optimism as to Israel's ultimate well-being on earth ;
there is sketched in glowing and sensuous colours the
blessedness which awaits the chosen people in the

liv THE APOCALYPSE OF BARUCH

kingdom of the Messiah which is at hand (xxix. ;
xxxix.-xl. ; lxxiii.-lxxiv.), when healing will descend in
dew, and disease and anguish and lamentation will
flee away; when strife and revenge and hatred will
go into condemnation ; when gladness will march
throughout the earth, the reapers not grow weary,
nor they that build toil-worn ; when child-birth will
entail no pangs, and none shall die untimely (lxxiii.-
lxxiv. 1) ; when Israel's enemies shall be destroyed
(xxxix.-xl. ; Ixx. 7-lxxii.), and to God's chosen people
will be given a world-wide empire with its centre at
Jerusalem (xl. 2 ; lxxiii.-lxxiv.). Over against these
passages which ring with such assurance of coming
victory and untold blessedness stand others wherein,
alike to Israel's present and its future destiny on
earth, there is written nothing save " lamentation and
mourning and woe." These veritable cries from the
depths give utterance to a hopeless pessimism — a
bottomless despair touching all the things of earth.
This world is a scene of corruption, its evils are
irremediable ; it is a never-ceasing toil and strife, but
its end is at hand ; its youth is past ; its strength
exhausted ; the pitcher is near to the cistern, the
ship to the port, the course of the journey to the city,
and life to its consummation (Ixxxv.). The advent
of the times is nigh, the corruptible will pass away,
the mortal depart, that that which abides for ever
may come, and the new world which does not turn
to corruption those who depart to its blessedness
(cf xxi. 19; xliv. 9-16; Ixxxv.).

INTRODUCTION Iv

Thus we discover that whereas (1) optimism as
to Israel's future on earth is a characteristic of some
sections of the book, pessimism in this respect
characterises others. The former are the Messiah
Apocalypses, xxvii.-xxx. 1 ; xxxvi.-xl. ; liii.-lxxiv.
(which for convenience I designate respectively as
A\ A^, A^), and a short original Apocalypse of Baruch,
B^. The remaining sections are B^, B^ The contents
of these we shall determine presently. Again (2),
A^ A^, A^, B\ agree in teaching the advent of the
Messianic kingdom, but this doctrine is absolutely
relinquished in B^, B^.

Thus, A^, A^, A^, B^, agree in presenting an opti-
mistic view of Israel's future on earth, and in inculcating
the hope of a Messianic kingdom; whereas in B^, B^,
such expectations are absolutely abandoned, and the
hopes of the righteous are directed to the immediate
advent of the final judgment and to the spiritual world
alone. But at this point a difference between A^, A^,
A^, and B^, emerges. The former look for a Messiah
and a Messianic kingdom, the latter for a Messianic
kingdom without a Messiah.

As we pursue our study, other features, one by Cxj^^i
one, disclose themselves which belong to A^, A?, A^,
but not to B^, B^, B^, and thus differentiate them
from the latter. Some of these are: (1) In A-^, A^,
A^, Jerusalem is still standing — hence they were
written before 70 a.d. ; whereas in B\ B^ B^ it is
already destroyed (for details see pp. 49, 61, 87,
101, 111). In B\ Jerusalem is to be restored; (2)

Ivi THE APOCALYPSE OF BARUCH

in A^ A2, A^, the advent of the Messiah is looked
for, but not in B\ B^, B^ ; (3) in A^ A^, A^ it is
only to the actual inhabitants of Palestine that the
promise of protection is given in the time of the
Messianic woes (see xxix. 2 ; xl. 2 ; Ixxi. 1) — thus
the Jews are still in Palestine ; but in B^, B^, B^, the
Jews are already carried into exile. In B^ they are
to be ultimately restored.

.These conclusions as to the different authorship
of A^ A2, A3, and B\ B^, B^ are confirmed by the
following facts : —
^^y,i5>^(l) According to the scheme of the final editor
'<, of this book (see v. 7; ix. 2; pp. 36, 61), events
proceed in each section in a certain order : first a
fast, then a divine disclosure, then an announcement
or address to the people based on this disclosure.
This being so, it is significant that in the various
addresses in v. 5 ; x. 4 ; xxxi. 2-xxxiv. ; xliv.-xlvi. ;
Ixxvii. 1-17, there is not a single reference to these
Messianic Apocalypses, A^ A^, A^. (2) From (1) it
follows that A^, A^, A^, have no real organic connection
with the rest of the book, B\ B^, B^. And a detailed
examination of their immediate contents shows that
the removal of A^ ( = xxvii.-xxx. 1), A^ ( = xxxvi.-xl.),
A^ ( = liii.-lxxiv.) serves to restore some cohesion to
the text (see xxx. 2, note; xli. 1, note; Ixxv.-lxxvi.,
note).

Having thus seen that A^ A^, A^, were written
prior to 70 A.D., and are of different authorship to
B\ B^, B^, which were written subsequent to that

INTRODUCTION Ivii

date, we have next to deal with the relations in which
A\ A}, A^ stand to each other.

A^, A^, A^; their relations to each other and dates.
— On pp. 61, 87, we have shown that A^ is of distinct
authorship to A^ and A^ on the ground that in A^
the Messiah pursues an entirely passive role, and does
not appear till the enemies of Israel are destroyed and
the kingdom established ; whereas, in A^ and A^ it is
the Messiah that destroys the enemies of Israel and
establishes the Messianic kingdom. As regards the
date of A^ all that can be said with safety is that it
was composed before 7 0 a.d.

It is hard to determine with certainty the relation
of A^ and A^. In many points they are at one : their
differences are few. Some of these are : A^ has more
affinities in matter and character with the older Jewish
Apocalyptic, i.e. that of Daniel ; A^ is more nearly
related in form and spirit to later Judaism, to the
rabbinic type of thought. Further, whereas in xl. 2,
it is the Messiah that defends the inhabitants of the
Holy Land, in Ixxi. 1, it is the Holy Land itself; and
whereas in A^ ( = xxxvi.-xl.) the law is only passingly
alluded to, in A^ ( = liii.-lxxiv.) its importance is
frequently dwelt upon. The latter difference may
partly be due to their diversity in subject and
method as well as to the brevity of A^. On the
whole, we are inclined to regard A^ and A^ as spring-
ing from different authors ; but the evidence is not
decisive.

As to the date of A^ we are unable to say any-

Iviii THE APOCALYPSE OF BARUCH

thing more definite than that it was composed before
70 A.D. The case of A^ is different. Like A^ and
A^, it was written before 70 A.D., as we have seen
above (see also p. 87 and Ixviii. 6, note). The earlier
limit of composition is fixed by lix. 5-11. In the
notes on that passage we have shown that in our
Apocalypse there is a transference of Enoch's functions
to Moses, and an attribution to Moses of revelations
hitherto ascribed to Enoch (see also xiii. 3, note).
This glorification of Moses at Enoch's expense is a
clear sign of Jewish hostility to Christianity, and a
tribute to Enoch's influence in the Christian Church
of the first century. This acceptance of Enoch as a
prophet in Christian circles became the ground of
his rejection by the Jews, and of a hostihty which
was unswervingly pursued for several centuries. This
aggressive attitude of Judaism could not have originated
before the open breach of Christianity with the Syna-
gogue, which was brought about by the Pauline con-
troversy. Hence A^ cannot be earlier than 50 a.d.
Thus the limits of its composition are 50-70 a.d,
/ B-^, B^, B^, the later constituents of Bariicli, their
characteristics and dates. — We have seen above the
grounds on which we are obliged to ascribe B^, B^, B^,
to a different authorship and later date than A^, A^,
A^. We have now to study the relations which sub-
sist between B^, B^, B^. We shall consider B^ first, as
^^^^ it consists of a single chapter.

^ B^ = lxxxv. This chapter agrees with B^, B^ in
being written after 70 a.d. ; but differs from B^ and

INTRODUCTION lix

agrees with B^ in despairing of a national restoration,
and in looking only for spiritual blessedness in the
world of incorruption. But, again, it differs from B^
also, in that B^ was written in Jerusalem or Judaea,
whereas B^ was written in Babylon or some other
land of the Dispersion — in the former most probably ;
for it was written in Hebrew (of. Ixxxv. 2, 3, 12,
notes). Again, whereas, according to B^, Jeremiah
was with the captivity in Babylon, it is here definitely
stated that the righteous and the prophets are dead,
and that the exiles have none to intercede for them (see
notes on pp. 154, 156). B^ was thus written after
70 A.D. in Hebrew, and most probably in Babylon.

B\ B^.— After the removal of A\ A\ A^ and B^
the remaining chapters, when submitted to a searching
scrutiny, betray underlying suppositions, statements,
and facts which are mutually irreconcilable.

Thus certain sections, i.-ix. 1 ; xliii.-xliv. 7 ; xlv.-
xlvi. 6 ; Ixxvii-lxxxii. ; Ixxxiv. ; Ixxxvi.-lxxxvii., are
optimistic and hopeful as to this world, whereas certain
others, ix.-xii. (?) ; xiii.-xxv. ; xxx. 2-xxxv. ; xli.-xlii. ;
xliv. 8-15; xlvii.-lii. ; Ixxv.-lxxvi. ; Ixxxiii., are de-
cidedly of an opposite character. The former sections
we have named B^, and the latter B^. That B^ and
B^ are derived from different authors will be clear
from the following considerations : —

(1) In B^ the earthly Jerusalem is to be rebuilt
(i. 4, note ; vi. 9, note ; Ixxviii. 7, note), but not so in
B^, where it is said that Jerusalem is removed with a
view to usher in the judgment (see xx. 1, 2).

Ix THE APOCALYPSE OF BARUCH

(2) In B-^ the exiles are to be restored, but not in
B^ ; see notes cited in (1).

(3) In B^ an earthly felicity or a Messianic kingdom
is expected (i. 5 ; xlvi. 6 ; Ixxvii. 12), whereas in B^
no earthly consolation of any kind is looked for
(xliv. 8-15), and the judgment is close at hand
(xlviii. 3 9 ; Ixxxiii.).

(4) In B^ there is a strongly ascetic tone (see xv.
8, note) ; but this is wholly absent from B^.

(5) In B^, Baruch is to die an ordinary death,
whereas in B^ he is to be taken up or translated and
preserved till the last day, to testify against the
Gentile oppressors of Israel (see xiii. 3, note).

(6) In B^, Jeremiah is not sent to Babylon, but in
B^ he is (see x. 2, note; xxxiii. 2, note; Ixxvii. 12, note).

(7) In B^, Jerusalem is destroyed by angels lest
the enemy should boast; this idea seems foreign to
B^ (see Ixvii. 6, note).

(8) In B^ the main interest of the writer is engaged
in dealing with the recent destruction of Jerusalem ;
in tracing this calamity to the nation's sins ; in
exhorting to renewed faithfulness ; and in inculcating
the sure and certain hope of Israel's restoration. In
B^ the writer has relinquished all hopes of national
restoration, and is mainly concerned with theological
problems and questions of the schools.

In X. 6-xii. 4 it is not improbable, as we have
shown in the notes on the passage, that we have a
fragment of a Sadducean writing, which I have marked
by the symbol S. It may possibly belong to B^ ; it

INTRODUCTION Ixi

cannot to B^. Having now recognised that the
groundwork is in the main derived from the two
sources B^ and B^, and having already acquainted
ourselves with the leading characteristics of each, it
is next incumbent on us to consider the use made of
these sources.

B^, its extent in this hooJc. — It is not difficult to
ascertain the extent to which B^ has been put in
requisition by the final editor. Thus i.-ix. 1, with the
exception of the interpolation iv. 2-7, clearly belongs
to it, as it discovers most of the characteristics which
belong to B^ as over against their contraries in B^.
B^ begins clearly with x. 1.-5, for these verses give the
account of Jeremiah's departure to Babylon, which is
peculiar to B^ ; ix. 2 and other references to fasts of
seven days are probably due m their present positions
to the final editor. The next fragments of B^ are
xliii.-xliv. 7; xlv.-xlvi. 6 (see pp. 68, 69, for detailed
criticism), and the rest that are drawn from this source
are Ixxvii-lxxxvii., with the exception of Ixxxiii. = B^
and lxxxv. = B^ (see pp. 119, 140, 154, 156).

B^, its extent in this look. — Criticism encounters
its chief difficulty in dealing with the source B^, and
with the use to which it has been put by the final
editor. From B^ the editor borrowed materials and
used them in a straightforward fashion, but those
from B^ he mutilated and transposed in every imagin-
able way. This will be manifest to every serious
student of xiii.-xxv. It was my sheer inability to
write any connected or reasonable commentary on

Ixii THE APOCALYPSE OF BARUCH

these chapters in their present order, that led me at
last to recognise the true nature of the case. Then I
came to see that these chapters could not have been
written originally as they stand at present, and further
study made it clear that we had here a most complete
but instructive example of the perverse ingenuity of a
redactor, by which the original text was dislocated and
transposed, the original development of thought arrested
and inverted, questions frequently recorded after their
specific answers had already been given in full, and
passages torn from their original setting in Baruch's
address to the people and inserted in Baruch's prayers
to God, where they are bereft of all conceivable meaning.

The reader will find a list of these logical anacoloutha
and inversions on pp. 20, 21, and likewise an attempt
to restore these chapters to their original order in B^.
With the paucity of materials at our disposal, this can
only be partially satisfactory. The original order
was probably xiii. l-3a; xx. ; xxiv. 2-4 ; xiii. 3&-12 ;
XXV. ; xiv.-xix. ; xxi.-xxiv. 1.

The next fragment from B^ is xxx. 2-5, which
forms a good sequel to xxiv. 1. Of the intervening
chapters xxvii.-xxx. 1 is an independent Apocalypse,
as we have already found, i.e. A} and xxvi. is an
addition of the editor ; xxxi.-xxxv. ; xli.-lii., with the
exception of xliii.-xliv. 7 ; xlv.-xlvi. 6, which belong
to B^ and xxxii. 2-4 ; xlvi. 7, which are due to the
editor, are also fragments of B^ (see pp. 57, 58, 66,
68, 69, 74). These chapters from B^ have met with
no better treatment at the hands of the editor than

INTRODUCTION Ixiii

those already mentioned. Thus we find that xxxi.-
xxxii. 6, which contains an address of Baruch to the
people, presupposes xlii. ; xlviii. ; lii. to be already in
the background ; for the subject of each address is
founded on a previous revelation (see p. 57). Thus
xxxi.-xxxv. was read originally after xlviii.-lii., but not
immediately, for Ixxv. intervened (see p. 117), forming
the natural sequel to lii. when A^, i.e. liii.-lxxiv. is
removed ; xli.-xlii. appear to have followed close on
XXX. (see p. 66). Thus so far the order roughly was :
xxx. 2-5; xli.-xlii. ; xlviii. - lii. ; Ixxv. ; xxxi.-xxxv.
But there are grounds for regarding xliv. 8 - 15 ;
Ixxxiii. as intervening after xxxii. 6. Finally, the
last fragment of B^ is found in Ixxvi., but this cannot
have formed the end of B^. It was probably closed
with an account of the Assumption of Baruch.

For further disarrangements of the text by which
words used originally by Baruch in addressing the
people, are used in their present context in an address
to God, though quite impossible in that connection,
and the probable restoration of these fragments, see
xlviii. 48-50; lii. 5-7; liv. 16-18, notes. The sur-
viving fragments of B^, which we have just dealt with,
may be restored as follows to what seems to have
been their original order in their source: xiii. l-3a;
XX. ; xxiv. 2-4 ; xiii. 3&-12 ; xxv. ; xiv.-xix. ; xxi.-xxiv.
1 ; xxx. 2-5 ; xli.-xlii. ; xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv.;
xxxi.-xxxii. 6; liv. 17, 18; xlviii. 48-50; lii. 5-7;
liv. 16; xliv. 8-15; Ixxxiii.; xxxii. 7-xxxv. ; Ixxvi.

S, its relation to B^ and B'^. — We have adjourned

Ixiv • THE APOCALYPSE OF BARUCH

to the present the treatment of x. 6-xii. 4, which in
the notes on this passage we have assigned to a
Sadducean author, S. However this may be, I can-
not but regard it as of different authorship to B^ and
B^. Several grounds for this conclusion will be found
in pp. 14-19. We might further observe that
although, in vividness of grief and the still over-
whelming consciousness of national calamity, S has
features in common with B\ it is sundered from it
as resigning all hope of the restoration of the temple
and its sacrifices, and as presenting the most hopeless
pessimism in the book. And again, whereas S is
related to B^ in its world despair, it is no less cer-
tainly sundered from it in its complete absorption in
the present wreck of the nation's material interests.
Of this subject as now far distant B^ recks little, and
gives its chief energies and affections to religious pro-
blems and the conservation of Israel's spiritual interests.

Bates of S, B^, B^, B^. — In respect of date, S
seems to have been written immediately after the fall
of Jerusalem, in 7 0 a.d. ; B^ soon after this date, when
the destruction of Israel and its hoped-for restoration
were still the supreme subject of interest and speculation.
B^ is much later ; its interests have passed from the
material to the spiritual world ; patriotic aims have
ceased to affect it. B^ is probably still later than B^.

Bate of editing entire hooJc. — Since the author of
the Best of the "Words of Baruch has used portions of
ii., v., vi., viii., x., xi., xxxv. 2 (?), Ixxvii., Ixxx., Ixxxv.,
Ixxxvii. of our Apocalypse, it is clear that he had the

INTRODUCTION Ixv

present form of our book before him in Greek. Thus,
as this Christian Apocalypse was written between
130 and 140 A.D., the date of the Greek translation
of our Apocalypse may be taken as not later than
130. The editing of the Hebrew may have been one
or more decades earlier.

§ 8. The Lost Epistle to the Two and a Half

Tribes

A portion of this letter is probably to be found in
the Apocryphal Book of Baruch, i.e. in i. 1-3 ; iii. 9-
iv. 29. This section corresponds in many respects
with the writings we are in search of. Thus (1) the
lost Epistle was addressed to Judah and Benjamin in
exile (Ixxvii. 12, 17). ISTow it is clear that iii. 9-iv. 29
was also addressed to Judah and Benjamin in exile. It
is Judah and Benjamin that are addressed ; for through-
out iv. 5-29 it is Jerusalem that is represented as
being deprived of her children. Further, it is Judah
and Benjamin in exile, for they are said to be " sold to
the nations and delivered to their enemies" (iv. 6),
and Jerusalem describes herself as robbed of her sons
and daughters (iv. 16), and the writer asks in iii. 10 :
"Why is it, Israel, that thou art in thine enemies'
land, and that thou art waxen feeble (so Kneucker)
in a strange country ? "

(2) The lost Epistle was "an epistle of doctrine
and a scroll of good tidings" (Ixxvii. 12). This
forms an admirable description of iii. 9-iv. 29,

Ixvi THE APOCALYPSE OF BARUCH

which is essentially a writing of consolation and en-
couragement.

(3) The lost Epistle was to hold out the promise
of return (Ixxvii. 6) ; this is done in iv. 22-24.

(4) The lost Epistle was written by Baruch to
Babylon (Ixxvii. 12, 17).

Now i. 1-3 ; iii. 9-iv. 29, which purport to have
been written by Baruch in Babylon and addressed to
the exiles there, appear rather to have been written
by Baruch in Jerusalem and addressed to the exiles
in Babylon; for (a) the speaker does not identify
himself with those who are in exile. Cf. iii. 10 :
" Why is it, Israel, that thou art in thine enemies'
land " ; and iv. 5, 6, where he calls them the remnant
dispersed among the nations ; (b) the speaker rather
identifies himself with Jerusalem; at all events, in
iv. 9-29 he personifies Jerusalem, and represents her
as addressing the neighbouring peoples, and then her
own children as they are being led into captivity, and
promising them a safe return to her.

(5) Finally, in B-^, to which the lost Epistle be-
longs, the blamelessness of Jerusalem over against
her children is insisted on (cf Ixxvii. 8). The same
thought would naturally recur in some form in the
lost Epistle. And so, in fact, we find it underlying
iv. 8-29. And as in B^ it is taught that Israel is
punished only as a chastisement (cf. i. 5 ; Ixxix. 2),
the same idea would most probably appear in the
lost Epistle as an encouragement to the exiles. Now
this is emphatically declared to be so in iv. 6.

INTRODUCTION Ixvii

On the above grounds to which others could be
added, I am inclined to regard iii. 9-iv, 29 as a
recast of, or, at all events, as based upon the lost
Epistle. This Epistle was probably introduced by
some form of i. 1-3. These verses are, as Kneucker
has shown, corrupt in their present form.

iv. 39-v. 9, which consists of a direct address to
Jerusalem, is derived by the final editor from a
different source, mainly from the eleventh of the
Psalms of Solomon.

§ 9. The Kelations of this Apocalypse with
4 Ezra

In this section we shall deal with the following
question «^ : —

(a) T le composite nature of 4 Ezra.

(6) Conflicting characteristics of 4 Ezra and Baruch, the
former to some extent non-Jewish.

(d) Relations of the respective constituents of our Apocalypse

and 4 Ezra.

(a) The composite nature of Ezra. — Into this
question this is not the place to enter. I shall con-
tent myself with expressing my acceptance in the
main of Kabisch's masterly criticism^ of this work.
Though many of his positions cannot be maintained,
the greater number of them will, I believe, be ulti-
mately accepted as final. The work is very unequal.

^ Kabisch, Das vierte Buck Esra, 1889, Gottingen.

Ixviii THE APOCALYPSE OF BARUCH

In it there stand side by side numerous instances of
extremely fine insight and not a few gross misap-
prehensions and bizarre conclusions. His analysis
is as follows : —

S = an Apocalypse of Salathiel written circ. 100 a.d. at
Eome, preserved in a fragmentary condition : iii. 1-31 ;
iv. 1-51; V. 13&-vi. 10; vi. 30-vii. 25; vii. 45-
viii. 62; ix. 13-x. 57; xii. 40-48; xiv. 28-35.

E = an Ezra Apocalypse, circ. 31 B.C., written in the neigh-
bourhood of Jerusalem : iv. 52-v. 13a ; vi. 13-25, 28 ;
vii. 26-44 ; viii. 63-ix. 12.

A = Adlergesicht — an Eagle Vision, written 90 a.d. by a
Zealot : x. 60-xii. 40.

M = Menscbensohn — a Son-of-Man Vision, written in Jeru-
salem about the time of Pompey : xiii., but much inter-
polated by E.

E2 = an Ezra fragment, circ. 100 : xiv. l-17a, 18-27, 36-47.

R =the Editor — a Zealot, circ. 120: iii. 1. (qui et Ezras),
32-36 ; vi. 11, 12, 26, 27, 29 ; x. 58, 59 ; xii. 9, 34,
37-39, 49-51; xiii. 136-15, 16-24, 266, 29-32,
54-58 ; xiv. 8, 176, 48-50, as well as parts of iv. 52 ;
vi. 20, etc.

The above analysis may be taken as a good work-
ing hypothesis. Among other grounds which Kabisch
might have pressed to show that the book as it stands
has been edited from various independent sources and
edited most ignorantly, I will adduce only one. The
title, Dominator Domine, which in the Apocalypse of
Baruch is used only of God, and rightly so, in 4 Ezra
is a designation of God in five instances — iii. 4 ; v. 2 3
vi. 38 (in Syr., Eth., and Arm. Versions) ; xii. 7
xiii. 5 1 ; but of an angel in six — iv. 38; v. 3 8 ; vi. 1 1

INTRODUCTION Ixix

vii. 17, 58, 75. The attribution of this divine title
to an angel can only be due to gross confusions or
interpolations in the text (see note on iii. 1 of our
text). It is to be observed that this phenomenon is
found only in the late source S and R

(b) Conflicting characteristics of 4 Uzra and Baruch,
the former to some extent non-Jeivish. — On the follow-
ing doctrines the teaching of our Apocalypse repre-
sents faithfully the ordinary Judaism of the first
century, whereas that of 4 Ezra holds an isolated
position or is closely related to Christianity.

1 . The Law. — From an exhaustive comparison of
the passages dealing with this subject in the two
books (see xv. 5, note) it is clear that the possession
of the law by Israel is less a subject of self-gratulation
in 4 Ezra than in Baruch. In the latter, especially
in B^, it protects the righteous (xxxii. 1), justifies
them (li. 3), is their hope (li. 7) and never-failing
stay (xlviii. 22, 24). This is decidedly orthodox
Judaism. In 4 Ezra, on the other hand, man
trembles before the law ; he needs mercy, not the
award of the law, for all have sinned (viii. 35); it
has served rather unto condemnation ; for only a very
few are saved through good works (vii. 77) or the
divine compassion (vii. 139). It is hardly necessary
to point out that this conception of the law approxi-
mates to the Pauline view.

2. Works. — In my note on xiv. 7 I have con-
trasted the teaching of the two books on this subject,
and arrived at the conclusion that in 4 Ezra the

Ixx THE APOCALYPSE OF BARUCH

doctrine of works as it is found in Baruch can hardly
be said to exist. Here again Baruch represents tradi-
tional Jewish orthodoxy, but 4 Ezra not. We should
observe also that the latter guards carefully against the
doctrine of salvation by works by making salvation
depend on works and faith combined (cf. ix. 7 ; xiii. 2 3 ;
cf. St. James ii. 14-26).

3. Justification, i.e. by the law or by works. — This
subject might have more logically been treated under
the preceding head. For my own convenience I have
given it separately. On p. 39 I have shown that
justification by the law, though taught in Baruch, is
absent from 4 Ezra. In this respect again the latter
is non-Jewish.

4. Original Sin and Freewill. — On pp. 92-93,
from a study of the passages in 4 Ezra bearing on
these subjects, we have found that there was in man to
begin with a wicked element (" granum seminis mali,"
iv. 30) ; and that through Adam's yielding to this
evil impulse a hereditary tendency to sin was created,
and the cor malignum developed (iii. 21-22). The
evil element having thus gained the mastery over man,
only a very few are saved through mercy (vii. 139;
viii. 3) ; hence the writer of vii. 118 naturally charges
Adam with being the cause of the final perdition of
man.

In the face of such a hopeless view of man's con-
dition, human freewill cannot be maintained : practi-
cally man has none, for only a handful out of the
whole human race are saved (vii. 51-61 ; ix. 16);

INTRODUCTION Ixxi

theoretically he is said to have it, but this is to justify
his final condemnation (see p. 93).

This teaching is practically unique in Judaism
between 1-300 A.D. — in fact it is not Jewish but
Christian doctrine. In Baruch, on the other hand,
conformably to early Eabbinic teaching, it is declared
that Adam is not the cause of man's perdition, but that
each man is the Adam of his own soul (liv. 19). There
is not, moreover, a trace of Ezra's elaborate theory, and
the doctrine of original sin is stoutly denied in liv. 15,
19 — not a trace save only in xlviii. 42, where
spiritual death is traced to Adam. Elsewhere — xvii.

3 ; xxiii. 4 ; liv. 1 5 — it is only physical death that is
ascribed to Adam's transgression. But in Ezra, as we
might expect from what precedes, both spiritual and
physical death are always traced to Adam — iii. 21, 22 ;
iv. 30; vii. 118-121.

Thus on various grounds we see that whereas
Baruch is a pure product of the Judaism of the time,

4 Ezra is the result of two influences at work, first
and mainly a Jewish, and secondly a Christian. It
was no doubt owing to this Christian element in
the latter that it won and preserved a high ^^osition in
the Christian Church. It constitutes, in fact, a confes-
sion of the failure of Judaism.

The above peculiarities of doctrine in 4 Ezra dis-
cover themselves almost universally in S. The author
of S was undoubtedly a Jew, but a Jew who had been
impressed and imbued to some extent by Christian
teaching, probably by Pauline.

Ixxii THE APOCALYPSE OF BARUCH

(c) 4 Ezra from a Hehrew Original. — Though
this question could only be settled by an exhaustive
study of the text presupposed by the Versions,
I am convinced that a Hebrew groundwork underlies
at all events the greater part of this book. I
might call attention here to the frequent occurrence
of the Hebraism — the finite verb combined with the
cognate infinitive — as evidence in this direction. Thus
in iii. 33 we have " pertransiens pertransivi " ; iv. 13,
" festinans festinavit"; iv. 26, " proficiscens profectus
sum"; V. 30, " odiens odisti "; v. 45, " viventes vivent";
vi. 32, " auditu audita est"; vii. 5 " volens voluerit," and
so on in vii. 14, 21, 67, 70, 75 ; viii. 8, 15, 58 ; ix. 1 ;
X. 32; xi. 45; xiv. 3, 29. All these appear in the
Syriac Version, save five — iv. 26; vii. 5, 14; x. 32; xiv.
29. Still more are omitted in the Ethiopic Version. On
the weight to be assigned to this feature of the text
as evidence of a Hebrew background, see pp. xliv.-li.
I may add that in the late work 5 Ezra xv. 9 ; xvi.
65, this idiom is found ; but in the latter passage it
is a quotation from our Apocalypse (see p. xx.), and
in the former it is apparently a quotation also.

{d) Relations of the respective constituents of our
Apocalypse and 4 Ezra. — My present purpose does
not call for an exhaustive list of the passages
common to the two books. This will be given
elsewhere. It will be sufficient to indicate the
direction such an inquiry should pursue, and to
mention some of the chief grounds for determining
the relations in which the various constituents of

INTRODUCTION Ixxiii

Baruch stand to those of 4 Ezra. These determina-
tions must, however, pending further investigation, be
regarded as provisional.

Of the multitude of thoughts, phrases, and com-
monplaces that are common to both books, a large
number already occur in previously existing literature ;
and as these may possibly be drawn independently
from such sources by both books, they are not helpful
at the outset in determining the priority of either
book or of their respective constituents. Again, of
many other common passages, the sources, it is true,
are no longer found ; yet that such did exist in certain
cases we have ample grounds for believing; see the
note on xxix. 4 for the common original of 4 Ezra vi.
49-52 and of our Baruch xxix. 4. Thus we must be
on our guard against tracing relations of dependence
where both books have been borrowing independently
from the same lost source.

"We shall now point out the relations in which A^,
A^, A^, B\ B^ stand to Ezra. I shall refer to the
following constituents of the latter, S, E, E^, M (ac-
cording to Kabisch's analysis on p. Ixviii.).

A\ — A^ and S are apparently related in only one
passage: Bar. xxix. 4 and 4 Ezra vi. 49-52. But
this relation is not of dependence on either side, but
of common derivation from the same lost source ; see
xxix. 4, note. As regards A^ and the E constituent
of Ezra, xxix. 3&-6 of the former, " The Messiah will
then legin to he revealed . . . and those who hungered
will rejoice; moreover also they will behold marvels,"

Ixxiv THE APOCALYPSE OF BARUCH

and vii. 27&-28 of the latter, " Videbit mirabilia mea ;
revelabitur enim Jilivs mens . . . et jocuTidahit qui
relicti sunt," are certainly connected. If we add to
these connections in thought and diction the fact that
only in A-^ and E in the Baruch and Ezra literature is
the passive rSle assigned to the Messiah, we may
reasonably conclude that there is a direct relation of
dependence between them. A^, I think, is earlier than
E ; both are prior to 70 a.d. Finally, A-^ and M may
be connected in xxix. 3 and xiii. 16-20. The thought
seems earlier and more vigorous in A^. In M it is
threshed out ; but such considerations are indecisive.
If there is a relation of dependence between them,
A^ is probably earlier than M, for in A^ the Messiah
has a passive rdle, in M an active one. The idea of
a passive Messiah conceived as early as 160 B.C. was
not likely to hold its ground in later times when the
needs of the people called for an active leader and
combatant in the Messiah.

A^. — A^ and M, i.e. xiii. of 4 Ezra, are related.
Cf. xl. 2, " My Messiah will convict him of all his
impieties . . . and set before him all the works of his
hosts," with 4 Ezra xiii. 37, "Ipse autem filius mens
arguet quae advenerunt gentes impietates eorum . . .
et improperabit" ("improperabit" is a mistaken render-
ing; read " ordinabit " with Syr. and Eth.) "coram eis
mala cogitamenta eorum." The connection is manifest.

The first halves of these sentences agree verbally, so
likewise do the second ; for " set before him " =
irapaaTrjcrei, Kara TrpocrcoTTov avTov = VT^h 112?"' ; and

INTRODUCTION Ixxv

" improperabit " (or " ordinabit," Syr. and Eth.) " coram
eis " = iTTLaTOi/Sda-ei Kark irpoa-oDirov avTMV = ^^2?'»
tin'^Tsl ; for Trapio-rdvai, and iincrTOi^d^eLV are both
LXX. renderings of "f^i?. The phrase is derived from
Psalm xlix. 22 (c£ also Leviticus i. 1, 7, 8, 12; vi. 12).

A number of features into which I cannot enter
here show that it is M that is dependent on A^, and
not vice versa.

The verse just dealt with reappears in xii. 32, in
the Eagle Vision designated A by Kabisch, in a form
which shows it dependent on M. A^ is thus earlier
than M and A in 4 Ezra.

A^. — Although there are many points of contact
between A^ and 4 Ezra, there are none that neces-
sitate the theory of dependence on either side save in
liv. 15, 19. These verses which represent the teaching
of orthodox Judaism circ. 50-70, were before the writer
of the S element in 4 Ezra (cf. iii. 21-22; iv. 30;
vii. 48), where a non- Jewish turn is given to the
borrowed thoughts and phrases.

B^. — Although there are many similar and identical
thoughts and phrases in B^ and 4 Ezra, these are not
sufficiently characteristic or definite to furnish grounds
for determining the dependence of either. This ques-
tion must be settled on other grounds, i.e. chronological.
From the use of like thought or diction, one might
argue, on the one hand, that B^ is dependent on the E
element of 4 Ezra; compare iii. 7 with vii. 30; on the
other, that B^ is a source of E^ of 4 Ezra ; compare
Ixxvii. 3-6 with xiv. 30-33, and Ixxvii. 14 with xiv.

Ixxvi THE APOCALYPSE OF BARUCH

2 0 ; that it is likewise a source of S ; compare Ixxxiv.
10 with X. 24. In these latter passages a different
turn is given to the phrases found first in Baruch.

B^. — Between B^ and 4 Ezra there are almost
innumerable points of contact, but the bulk of them
are indecisive for our purposes. With the older
elements of 4 Ezra its points of similarity are few and
unimportant ; but the relations between B^ and S are
very close. The fact of man's sinning consciously
is frequently emphasised in B^ and S (cf. Bar. xv. 6 ;
xix. 3 ; xlviii. 40 ; and 4 Ezra viii. 56, 58-60 ; vii. 72).
The doctrine that the world was made for man is con-
fined to B^ and S ; see notes on xiv. 18; xv. 7. Their
teaching on the law and on works and justification is
allied — in some particulars identical hut as a whole at
variance, owing to Christian influences at work in S ;
see pp. Ixix.-lxx. In B^ we have an exposition of the
views of orthodox Judaism 70-100 A.D.; in S we find
much of the actual teaching in B^ recast under
Christian influences. S seems to us in every respect
to be later than B^.

§ 10. Eelation of this Apocalypse with the

New Testament

The points of contact between this Apocalypse and
the New Testament are many in number. The most
of these, however, are insufficient to establish a relation
of dependence on either side ; for the thoughts and
expressions in question could be explained from pre-
existing literature, or were commonplaces of the time.

INTRODUCTION

Ixxvii

Of these a list will be given immediately, followed by
another list of passages which seem to show that our
text may in a few instances be derived from the New
Testament.

New Testament.

Parallels in our

Probable source of

Apocalypse.

both.

Mt. iii. 16. — Lo,

xxii. 1. — Lo,

Ezek. i, 1.

the heavens were

opened.

Mt. iii. 17 (xvii.

xiii. 1 ; xxii. 1. —

Dan. iv. 31.

5 ; John xii. 28).

A voice from the

— A voice from

height.

heaven.

Mt. iv. 8.

Ixxvi. 3.

Deut. xxxiv. 1-4.

Mt. xxiv. 7 (Mk.

xxvii. 6, 7.

Commonplaces of

xiii. 8 ; Luke xxi.

Jewish Apocalyptic.

11). — Famines . . .

and earthquakes.

Mt. xxiv. 11, 24.

xlviii. 34 (see

• • •

— Many false pro-

note).

phets.

Mt. xxiv. 1 9

X. 13, 14 (resem-

Isa. liv. 1.

(Luke xxiii. 29).

blance slight).

Mt. xxvi. 24. —

X. 6. — Blessed is

A Jewish Com-

It had been good

he who was not

monplace.

for that man, etc.

born, etc.

Mt. xxiv. 27. —

liii. 9. — Now

A coincidence (?).

For as the lightn-

that lightning shone

ing ... so shall be

exceedingly so as

the coming of the

to illuminate the

Son of Man.

whole earth. (The
lightning here sym-
bolises the Messiah.)

Luke XX. 36. —

li. 10.

Eth. En. civ.

Equal unto the

4,6.

angels.

Luke xxi. 28 (1

xxiii. 7. — My re-

Eth. En. li.

Pet. iv. 7). Your

demption has drawn

2. — The day of

redemption draweth

nigh.

their redemption

nigh.

has drawn nigh.

Ixxviii

THE APOCALYPSE OF BARUCH

New Testament.

Acts XV. 10( where
the law is spoken of
as a " yoke " ; cf.
Gal. V. 1).

Rom. ii. 14, 15.

Rom. viii. 18 (2
Cor. iv. 17).— The
sufferings of this
present time are not
worthy to be com-
pared with the
glory, etc.

1 Cor. iv. 5 (Heb.
iv. 13).

2 Cor. iv. 17
(Rom. viii. 18).

1 Tim. i. 2.—
Mercy and peace.

2 Peter iii. 9.

2 Peter iii. 13
(Mt. xix. 28 ;
Rev. xxi. 1). — New
heavens and a new
earth.

Rev. XX. 1 2. —
The books were
opened.

Parallels in our
Apocalypse.

xli. 3. — The yoke
of Thy law.

xlviii. 40 (see
note).

XV. 8. — This
world is to them a
trouble and a weari-
ness . . . and that
which is to come, a
crown with great
glory. ^^^

Ixxxiii. 3.

XV. 8.

Ixxviii. 2. —
Mercy and peace.

xxi. 20.

xxxii. 6. — Re-
newed His creation.

xxiv. 1. — The

books will be
opened.

Probable source of
both.

A current expres-
sion.

A Jewish Com-
monplace.

A Jewish Com-
monplace (?).

(Cf. Eth. En. ix.
5).

A Jewish Com-
monplace.

A coincidence.

A coincidence.
Isa. Ixv. 17, etc.

Dan. vii. 10.

In the following passages our text is dependent on
the New Testament, or on some lost common source : —

Mt. xvi. 26. — For what shall
a man be profited, if he shall
gain the whole world, and for-
feit his soul? or what shall a man
give in exchange for his soul ?

Luke i. 42. — Blessed art thou
among women, etc.

li. 15. — For what then
have men lost their life or for
what have those who were on
the earth exchanged their soul 1

liv. 10. — Blessed be my
mother among those that bear,
etc. (probably interpolated).

INTRODUCTION Ixxix

1 Cor. XV. 19. — If in this xxL 13. — For if there were

life only we have hoped in this life only . . . nothing

Christ, we are of all men most could be more bitter than this,
miserable.

1 Cor. XV. 35. — How are the xlix. 2. — In what shape will

dead raised ? and with what those live who live in that day ?
manner of body do they come'?

James i. 2. — Count it all lii. 6. — Rejoice ye in the

joy when ye fall into manifold suffering which ye now suffer,
temptations.

Rev. iv. 6. — In the midst of li. 1 1. — The living creatures

the throne, and round about which are beneath the throne,
the throne, four living creatures.

§11. Value of our Apocalypse in the Attestation
OF THE Jewish Theology of 50-100 a.d., and
IN THE Interpretation of Christian Theology
FOR the same Period.

This book presents us with a vivid picture of the
hopes and beliefs of Judaism during the years 50-100
A.D. As it was written at different dates during this
period and by different authors, its composition was
thus contemporaneous with that of the New Testa-
ment. It is, therefore, of very great value to the
New Testament student, as it furnishes him with
the historical setting and background of many of
the New Testament problems. We are thereby
enabled to estimate the contributions made in these
respects by Christian thought, as well as to appre-
ciate the world's need of the Pauline dialectic.
For the purpose of illustrating our meaning we shall
first of all draw attention to the doctrine of the Eesur-
rection in our Apocalypse. Of the Jewish doctrine

Ixxx THE APOCALYPSE OF BARUCH

here set forth, St. Paul's teaching on this subject
will be seen to be in some respects a development.
Secondly, we shall briefly advert to the doctrines of
Original Sin and Ereewill, Works and Justification,
Forgiveness, in which the Jewish teaching and the
Christian stand in strong antagonism.

(a) The Besurredion. — In xlix. 2-li. a view of
the resurrection is expounded, which sets forth first
the raising of the dead with their bodies in exactly
the same form in which they had been committed to
the earth with a view to their recognition by those
who knew them, and next their subsequent transfor-
mation with a view to a spiritual existence of unend-
ing duration. In my notes on pp. 83, 84, I have
shown that the Pauline teaching in 1 Cor. xv. 35-60
is in many respects not an innovation, but a developed
and more spiritual exposition of ideas already current
in Judaism.

(h) Original Sin and Freewill. — According to our
Apocalypse,^ the penalties which man has incurred
through Adam's sin affect only his physical existence.
He still preserves his freewill; whether he is saved
or lost, it is his own doing. Adam's sin is limited in

^ Only in B^, xlviii. 42, is spiritual death traced to Adam. This
passage may be interpolated ; for (1) in all other passages in B^ it is only
physical death that is so traced. {%) It conflicts with the presupposition
underlying B^ that man can work righteousness and acquire merit as )''l
against God (see xiv. 7, note). (3) In A^ (see liv. 15, 19) original sin is ^^^
denied and freewill asserted in the clearest terms. (4) The doctrine of/'-^
original sin is imknown to the Talmud (see Weber, 217, 240 ; Edersheim, \
Life and Times, etc., i. 165). We have shown elsewhere (pp. Ixix.-lxxi.)^''
that the teaching of 4 Ezra on this subject is largely non-Jewish.

)^'

INTRODUCTION Ixxxi

spiritual consequences to himself; every man is the
Adam of his own soul (see pp. 44-45, 93).

St. Paul's doctrine is strongly antagonistic. Both
physical and spiritual death are due to Adam's sin.
Owing to that sin man is henceforth dominated by
a power ( = original sin) which makes his fulfilment
of law and therefore his realisation of righteousness
impossible. He is not, however, robbed wholly thereby
of freewill, but retains it in a degree only sufficient
to justify his condemnation.

Works and Justification. — In our Apocalypse the
righteous are saved by their works (li. 7), and their
righteousness is of the law (Ixvii. 6). In the con-
sciousness of their justification by the law (li. 3) they
can with confidence approach God and look to Him
for the fulfilment of their prayers because of their
works wherein they trust (Ixiii. 3, 5 ; Ixxxv. 2), and
owing to the same ground of confidence they depart
from this world full of hope (xiv. 12). But their
works are not limited to themselves in their saving
influences. So long as the righteous live, their right-
eousness is a tower of strength to their people (ii. 2),
and after their death it remains to their country a
lasting ground of merit (xiv. 7; Ixxxiv. 10); see
notes on xiv. 7 ; xxi. 9.

With every position here maintained Christianity
is at variance, and rabbinic teaching in full accord.

Forgiveness. — How far did this doctrine exist in
Pharisaic Judaism, and in what relation does it stand
to the Christian doctrine of forgiveness ? In Phari-

Ixxxii THE APOCALYPSE OF BARUCH

saic Judaism forgiveness was a wholly subordinate
conception, and can only be considered in conjunction
with its views on merit and demerit. If we wish to
discover the Pharisaic doctrine of forgiveness we must
have recourse to the Talmud ; for that the Pharisaic
views of the first century on this subject were those
which later prevailed in the Talmud, is to be inferred
on these grounds : — (1) In Matt. iii. 9 the words
" Think not to say within yourselves, we have Abraham
to our father," show that the doctrine of the vicarious
righteousness of Abraham was a popular belief. Now
this latter doctrine at once presupposes and forms
an organic part of the Talmudic doctrine. (2) The
teaching^on works in our Apocalypse and partially
also in 4 Ezra, as well as that of St. Paul's Jewish
antagonists, belong also organically to the Talmudic
doctrine of works and forgiveness.

The Talmudic doctrine of works may (see Weber,
pp. 267-300) be shortly summarised as follows: —
Every good work — whether the fulfilment of a com-
mand or an act of mercy — established a certain degree
of merit with God, while every evil work entailed a
corresponding demerit. A man's position with God
depended on the relation existing between his merits
and demerits, and his salvation on the preponderance
of the former over the latter. The relation between
his merits and demerits was determined daily by the
weighing of his deeds (see Eth. En. xli. 1 ; Ixi. 8 ;
Weber, 272). But as the results of such judgments
were necessarily unknown, there could not fail to be

INTRODUCTION Ixxxiii

much uneasiness, and to allay this the doctrine of the
vicarious righteousness of the patriarchs and saints
of Israel was developed, not later than the beginning
of the Christian era (cf. Matt. iii. 9). A man could
thereby summon to his aid the merits of the fathers,
and so counterbalance his demerits.

It is obvious that such a system does not admit of
forgiveness in any spiritual sense of the term. It can
only mean in such a connection a remission of penalty
to the offender, on the ground that compensation is
furnished, either through his own merit or through
that of the righteous fathers. Thus, as Weber vigor-
ously puts it : " Vergebung ohne Bezahlung gibt es
nicht." ^ Thus, according to popular Pharisaism, God
never remitted a debt until He was paid in full, and
so long as it was paid it mattered not hy whom.

It will be observed that with the Pharisees for-
giveness was an external thing ; it was concerned not
with the man himself but with his works — with these
indeed as affecting him, but yet as existing independ-
ently without him. This was not the view taken by
the best thought in the Old Testament. There for-
giveness dealt first and chiefly with the direct relation
between man's spirit and God ; it was essentially a
restoration of man to communion with God. When,
therefore, Christianity had to deal with these problems,
it could not accept the Pharisaic solutions, but had
in some measure to return to the Old Testament to

^ In certain extraordinary cases, the divine forgiveness was conceived
possible where no merit was at hand, see 4 Ezra viii. 36 ; Weber, 292, 300.

Ixxxiv THE APOCALYPSE OF BARUCH

authenticate and develop the highest therein taught,
and in the person and life of Christ to give it a
world-wide power and comprehensiveness.

We thus see that forgiveness was conceived as (1)
the restoration of man to communion with God ; (2) the
remission of penalty on the receipt of certain equivalents.
Of these two the former alone is taught in the Gospels.
In the Pauline Epistles, however, the writer maintains
indeed the former as the essential element in for-
giveness, but he also incorporates in some degree the
latter conception, and not unnaturally as having been
originally a Pharisee of the Pharisees. Thus in his
doctrine of the Atonement, he introduces the Pharisaic
conception by representing the penalty due to man's
sin as endured by Christ. This is undoubtedly a
more spiritual form of the Pharisaic doctrine, and
rightly interpreted it preserves the element of truth
which underlies the Pharisaic teaching. It needs,
however, to be kept in complete subordination to the
former. But that it has not been so kept is obvious
from every page of the history of this doctrine since
the Christian era. In every age this Pharisaic error
has won an evil eminence in the Church — before the
eleventh century in representing Christ's death as a
debt paid to the devil in lieu of the latter's claim on
man, and in the subsequent centuries as a sacrifice to
the alleged unforgivingness of God. Wherever or
whenever this evil leaven has appeared, it has been
followed by shallowness, unreality, and every vice of
the unspiritual life.

THE APOCALYPSE OF BARUCH

[Translated from the Greek into Syriac]
I. And it came to pass in the twenty-fifth year of i.-iv. l=Bi.

The First Section

I.-V. 6. These chapters consti-
tute the first of the seven sections
into which, according to the scheme
of the final editor, the book was
originally divided by fasts. These
sections were divided by fasts which
generally lasted seven days (see v. 7,
note ; ix., note). In each section there
is a definite movement or order of
events observed. This order briefly
is : first a fast, then a divine command
or revelation, and finally the publi-
cation of the command or matter so
revealed. In some cases a prayer
follows the fast, and a lamentation
the publication of the divine dis-
closure (see notes already referred
to).

It will be observed that iv. 2-7 is
interpolated probably from B^.

In this section the word of the
Lord comes to Baruch announcing
the coming, though temporary, de-
struction of Jerusalem on account
of the wickedness of the two tribes
(i.) ; with a view to this destruction
Baruch is to bid Jeremiah and the re-
maining righteous to withdraw (ii.) ;
Baruch then in his alarm asks, will
this destruction be final ? will chaos
return and the number of souls

be completed (iii.) ? God replies that
thepunishment is only temporary (iv.
1 ). Yet, rejoins Baruch, even so, the
enemy will, by the pollution and fall
of Zion, glory before their idols over
the nation loved of God (v. 1). Not
so, answers God ; judgment must be
executed on Judah, yet the heathen
will have no cause to glory, for it is
not they that will destroy Zion (v.
2, 3). Baruch thereupon assembled
the people in the Cedron valley, and
delivered the divine message ; and
the people wept (v. 5, 6).

I. [Translated from Greek into
Syriac.'] These words are found in
their above position in the Syriac
MS. As they were placed there either
by the Syriac translator or a subse-
quent scribe, I have bracketed them.
The statement they convey, however,
is borne out by all other evidence.
Thus we find (1) transliterations of
Greek words ; (2) renderings ex-
plicable only on the hypothesis that
the translator followed the wrong
meaning of the Greek word before
him.

I. 1. In the tiventy -fifth year of
Jeconiah. Jeconiah was eighteen
years when he began to reign in 599
(2 Kings xxiv. 8). After reigning
three months he was carried into

2 THE APOCALYPSE OF BARUCH

Jeconiah king of Jiidah, that the word of the Lord
came to Baruch the son of Neriah, and said to him : 2.
" Hast thou seen all that this people are doing to Me,
that the evils which these two tribes which remained
have done are greater than (those of) the ten tribes
which were carried away captive ? 3. For the former
tribes were forced by their kings to commit sin, but these
two of themselves have been forcing and compelling
their kings to commit sin. 4. For this reason, behold
I bring evil upon this city, and upon its inhabitants,
and it will be removed from before Me for a time, and

captivity. Yet during his captivity
he is still called king (2 Kings xxv.
27 ; Jer. xxix. 2 ; Ezek. i. 2). Thus
his twenty-fifth year would be 592,
or two years before the approach of
Nebuchadrezzar. It is no objection
to this that, according to vi. 1, only
one day and not two years should
elapse between the prediction and
its fulfilment ; for in like manner the
siege of Jerusalem, which lasted two
years, is represented as lasting one
day. The unities of time are sacri-
ficed to suit the dramatic purposes
of the writer. Why the WTiter gpoke
of Jeconiah and not of Zedekiah
here, I cannot say. It was not from
ignorance of the latter (cf. viii. 5).

The Lord. This title of God is
found in iii. 1, 4 ; iv. 1 ; v. 2 ; x.
4, 18 ; xi. 3 ; xv. 1 ; xvii. 1 ; xxiv.
3 ; xxviii. 6 ; xlviii. 2 ; liv. 1, 20 ;
Ixxv, 1 ; Ixxvii. 3. It is, therefore,
not peculiar to any of the different
elements of the book. This, how-
ever, may be due in part to the final
editor. See note on iii. 1.

Baruch the son of Neriah. Cf.
Jer. xxxii. 12 ; xxxvi. 4 ; Bar. i. 1.

2. The ten tribes. Elsewhere in
this Apocalypse called " the nine and
a half tribes." See Ixxviii. 1, note.

3. Forced hy their kings. I.e. by
Jeroboam and others of the kings of
Israel.

Tliese tioo . . . compelling their
kings to commit sin. It was in some
instances the princes of Judah, and not
Zedekiah, that resisted the teaching
and prophecy of Jeremiah : cf. Jer.
xxxviii. ; and Josephus, Ant. x. 7. 2,
6 5^ 2e5e/c/as i(p' oaov /xh iJKOve tov
Trpo(p7}Tov ravra X^youros, iTreidero
ai/Tip, Kai avpydei irdaiv (bs aXrj-
de^iovai . . . diicpdetpav de ttoCKlv
avTOV ol (/>l\oL, Kal dLTJyov dirb tCov
rod irpo^rjTOv Trpbs airep ijdeXov.

4. / bring evil upo7i this city, and
upon its inhabitants (2 Kings xxii.
16 ; 2 Chron. xxxiv. 28 ; Jer. vi.
19 ; xix. 3, etc.)

Will be removed from before Me
(2 Kings xxiii. 27 ; xxiv. 3 ; Jer..
xxxii. 31).

For a time. This phrase recurs
in iv. 1 ; vi. 9 ; xxxii. 3. Since we
must on other grounds regard xxxii.
2-4 in its present context as an inter-
polation, this phrase is peculiar to
i.-viii., i.e. to B^. Although Jeru-
salem has fallen under the Romans,
the writer of these chapters believes
that its desolation will be but " for
a time." The future restoration of

CHAPTERS I. 2-II. 2

I will scatter this people among the Gentiles that
they may do good to the Gentiles. 5. And My people
will be chastened, and the time will come when they
will seek for the prosperity of their times.

II. " For I have said these things to thee that
thou mayst say (them) to Jeremiah, and to all those
who are like you, in order that ye may retire from
this city, 2. Because your works are to this city
as a firm pillar, and your prayers as a strong
wall."

Jerusalem is implied also in Ixxvii.
6 ; Ixxviii. 7, where the return -of
the ten tribes is foretold. In B^,
^.e. ix.-xxvi.; xxxi.-xxxv. ; xli.-xliii.;
xliv. 9-15 ; xlvii.-lii.; Ixxxiii.; B^, i.e.
Ixxxv., no such restoration is looked
for ; Jerusalem is removed, xx. 2
(see note in loc), in order to usher
in the judgment more speedily ; in
X. 10 the ^vriter abandons all hope
of a restored Jerusalem.

Scatter this people, etc. Jer. xxx.
11 ; Ezek. xxxvi, 19.

Do good to the Gentiles. This
seems to mean to make proselytes of
the Gentiles. Cf. xli. 4 ; xlii. 5 ; see
also xlii. 12.

5. My people will he chastened.
Cf. xiii. 10 ; xiv. ; Ixxix. 2 ; Pss.
Sol. vii. 3 ; x. 1-3 ; xiii. 6-8 ; xviii.
4.

Seek for the prosperity of their
times. . The writer looks forward to
a ]\Iessianic kingdom or period of
blessedness for Israel on earth.

II. 1. According to Jer. xxxviii.
13, 28, Jeremiah was a prisoner in
the court of the guard till the cap-
ture of Jerusalem.

Jeremiah is mentioned again in
V. 5 ; ix. ; x. 2, 4.

Those loho are like you. This
phrase is found in three of the
sections of this book (cf. xxi. 24 ;

Ivii. 1 ; lix. 1 ; Ixvi. 7). Cf. 4 Ezra
iv. 36 ; viii. 51, 62 ; xiv. 9, 49.

Withdraw from the city. This
reappears in the Rest of the Words
of Baruch i. 1 : " Jeremiah ... go
forth from this city." Cf. also i. 3, 7.
The reason for this command appears
in the Talmud. Thus, as in Taanith,
19, we are told that a house can-
not fall so long as a good man is
in it ; so in Pesikta, ll^h (Buber's
edition, 1868), it is said : " So long as
Jeremiah was in Jerusalem, it was
not destroyed, but when he went
forth from it, it was destroyed."

2. Yotir works are to this city as
a firm pillar, etc. We have here
quite an illegitimate ajiplication of
Jer. vi. 27 : "I have made thee a
tower and a fortress among my
people." It is, however, a natural
inference from Gen. xviii. 23-33.
This verse is reproduced in the Rest
of the Words of Baruch i. 2 : al yap
Trpoaevxal vfiQv ws crrvXos eSpaTos iv
flier (^ aiiTrj^, koI wsretxos adafxdvTivov
TrepLKVKKovu avrrjv. It will be
remarked that the reference to
" works " is omitted by this latter
book, as we should naturally expect
in a work of Christian authorship.

Yoicr ivorks. On the doctrine of
works taiight in this book see note
on xiv. 7.

THE APOCALYPSE OF BARUCH

III. And I said : " 0 Lord, my Lord, have I come
into the world for this purpose that I might see the
evils of my mother ? not (so) my Lord. 2. If I have
found grace in Thy sight, first take my spirit that I
may go to my fathers and not behold the destruction
of my mother. 3. For two things vehemently con-
strain me : for I cannot resist Thee, and my soul.

III. 1. 0 Lord, my Lord. This
title of God is found also in xiv. 8,
16 ; xvi. 1 ; xxiii. 1 ; xxxviii. 1 ; xlviii.
4, 5, and is thus, except in one
instance, confined to B and B^. It
is remarkable that, whereas it is
used only of God in the Apocalypse
of Baruch, in 4 Ezra it is a designa-
tion of God in five instances (iii. 4 ;
V. 23 ; vi. 38 (in Syriac, Eth., and
Arm. versions); xii. 7 ; xiii. 51), and
of an angel in six (iv. 38 ; v. 38 ; vi.
11 ; vii. 17, 58, 75). This fact makes
it probable that tlie introduction of
the angel in 4 Ezra is the work of
the final editor. The usual titles
used in addressing an angel in that
book are dominus mens (iv. 3, 5 ; v.
33 ; vii. 3; x. 34). This is applied also
to Ezra in ix. 41 ; domine (iv. 22,
41 ; v. 34, 35, 41, 56 ; vii. 10, 53,
132 ; viii. 6, 20, 36, 63). These last
two titles are probably equivalents
of "p^ which is employed in Dan.
X. 17, 19, in addressing an angel.
The words t^'f'^ \^t^ ^^^ ^^ ^®
rendered 0 Lord, mp Lord as
above and not Dominator Domine,
as we find in Ceriani and Fritzsche.
Linguistically indeed either render-
ing is right, but the frequent occur-
rence of this phrase in the Syriac
Version of 4 Ezra enables us to see
that the suilix is not moribund but
living ; for it appears in the Ethiopic
Version and occasionally in the
Armenian. The Syriac is a transla-
tion either of Ma-jrora Kipt^ fxov or
K^pL€ KipU aov ; these in turn would

point either to nin;^ 'pvi, as in Gen.
XV. 2, 8, or 'JIN mn\ Since such
titles could only be used of God, we
can with certainty conclude that
their attribution to an angel in 4
Ezra is due to gross confusions or
interpolations in the text.

My riwtlier. Cf. iii. 2, 3 ; x.
16 ; Baruch iv. 9-16. This was a
very natural term for a Jew to
apply to Jerusalem. We find the
correlative expression in Isa. xlix.
21 ; Matt, xxiii. 37 ; Gal. iv. 25.
It is the earthly Jerusalem that is
referred to here, for the writer of
B^ looks for a restored earthly Ziou
(see note on i. 4). Again the same
title is applied to the fallen Jerusa-
lem in 4 Ezra x. 7 : " Sion mater
nostra omnium," though there the
writer looks for the restoration of
Zion. In Gal. iv. 26 St. Paul uses it
of the heavenly Jerusalem ; for he
has no further interest in the earthly.
The earthly was the mother of Jews,
but the heavenly of Christians.
The earthly Jerusalem, as we should
expect, in Matt. v. 35 is still "the
city of the great King."

0 Lord. See i. 1, note.

2. If I have found grace, xxviii.'
6 ; 4 Ezra v. 56 ; vii. 102 ; viii. 42 ;
xii. 7.

Take my spirit. An 0. T.

ex-

pression (cf. Ps. xxxi. 13 ; Jer.

XV.

15).

Go to my fathers, xliv. 2 ;

cf.

also xi. 4 ; Ixxxv. 9 ; Gen.

XV.

15.

CHAPTERS III. i-IV. I 5

moreover, cannot behold the evils of my mother. 4.
But one thing I will say in Thy presence, 0 Lord.
5. What, therefore, will there be after these things ?
for if Thou destroyest Thy city, and deliverest up Thy
land to those that hate us, how shall the name of
Israel be again remembered ? 6. Or how shall one
speak of Thy praises ? or to whom shall that which is
in Thy law be explained ? 7. Or shall the w^orld re-
turn to its nature (of aforetime), and the age revert
to primeval silence ? 8. And shall the multitude of
souls be taken away, and the nature of man not again
be named ? 9. And where is all that which Thou
didst say to Moses regarding us ? "

IV. And the Lord said unto me : " This city will
be delivered up for a time, and the people will be

4-IV. 1. Baruch asks God if the Ezra vii. 30. In. iv, 1 this is

eutl of all things will follow on the answered in the negative, but in

delivery of Jerusalem into the hands xliv. 9 {i.e. B^) in the affirmative,

of its enemies ; will Israel be blotted IV. 2-7. In these verses we have

out ? will there be no longer any an i;ndoubted interpolation. The

students of the law ? will all men earthly Jerusalem, the restoration

die and chaos return ? In iv. 1 God of which has just been promised,

answers that Jerusalem will again is here derided. This of itself is

be restored ; the chastisement of its suspicious. When, however, we

people soon be accomplished and turn to vi. 9 and see there that the

chaos will not return. The writer very Jerusalem that is now delivered

thus looks forward to the returning up to its foes will hereafter be re-

felicity of Jerusalem. stored, and that for ever, the incon-

III. 6. To whom shall that ^vhich g^i^y ^^ these verses with their

is in Thy law he explained ? The Present context emerges still more

real answer to this question is clearly. This incongruity is still

'given in Baruch's own words in further emphasised when we observe

xlvi. 4. that the actual vessels of the earthly

7. We should observe that the temple are committed to the earth

Svriac word \h^=i^L here trans ^^ ^° ^"^^^' ^^^^ ^^^^ ^^^ ^^ P^®"
oyriac worci | i.U3j^, Here trans- ^^^^^^ ^^^ ^^^^^^^^ ^^^ .^^ ^^^ restored

lated " world," really means "orna- Jerusalem (vi. 7-9). The vessels of

ment." Thus the translator followed the heavenly Jerusalem would natu-

a "VNToiig sense of Kdafios here. rally be of a heavenly kind, and are

Revert to primeval silence. Cf. 4 in fact already there (iv. 5).

THE APOCALYPSE OF BARUCH

IV.2-7=B2(?).

chastened during a time, and the world will not be
given over to oblivion. 2. [Dost thou think that
this is that city of which I said : ' On the palms of
My hands have I graven thee'? 3. It is not this
building which is now built in your midst ; (it is) that
which will be revealed with Me, that which was pre-

2. It is iiotewortliy that the words
" On the palms of My hands," etc.,
which are taken from Isa. xlix. 16,
agree letter for letter with the
Syriac Version, which here stands
alone against the Mass., LXX., and
Vulg., in presupposing n* mSD Sy
instead of Mass. q'sd *?;;. This

fuller j)hrase which the Syriac pre-
supposes is the usual one (cf.
1 Sam. V. 4 ; 2 Kings ix. 35 ;
Dan. X. 10).

3. It is not this building . . .
[it is) that which will he revealed.
These words represent one of the
final stages of a movement which
had already its beginnings in the
0. T. Throughout the 0. T. Jeru-
salem had always been singled out
as the one place on earth in which
it had pleased God to dwell, and
with which He had inseparably
connected His name. But from
the growing transcendence and en-
largement of the idea of God, com-
bined with the deepened conscious-
ness of sin, and the consequent sense
of the unfitness of Jerusalem as
God's habitation, the doctrine of a
heavenly Jerusalem complete in all
its parts came to be evolved.

Of the existence indeed of
heavenly antitypes of the Taber-
nacle and its furniture we are told
already in the Priest's Code (Exod.
XXV. 9, 40, cf. Heb. viii. 5). It
needed only a step further to postu-
late the existence of the heavenly
temple and city. That the earthly
copies needed to be purified or even

wholly renewed, we are taught in
Isa. Ix. ; Ezek. xl. -xlviii. ; but that
nothing else could suffice save the
actual descent of the heavenly Jeru-
salem to the earth was not con-
cluded till the revival of religion
under the early Maccabees. In Isa.
liv. 11 and Tob. xiii. 16, 17, there
are highly figurative accounts of the
rebuilding of Jerusalem, but it is
the earthly. The first actual emer-
gence of the idea of the heavenly
seems to be in the Eth. En. xc. 28,
29, where the old Jerusalem is re-
moved and the new is brought and
set up by God Himself, though even
there a prior existence is not as-
signed to the latter. This would
be about 164 b.c. But the older
ideas still held their ground. Thus
in the Psalms of Solomon xvii. 25,
33 {circ. 70-40 B.C.), as in the oldest
part of the Eth. En. x. 16-19 ; xxv.
1 {circ. 180 B.C.), the purification of
Jerusalem is all that appears need-
ful to the writers as a preparation
for the Messianic kingdom. Even
when we come down to the first
century of the Christian era, such
purification is deemed sufficient for
the temporary Messianic kingdoms
depicted in Apoc. Bar. xxix. ; xxxix.-
xl. ; Ixxii.-lxxiv. ; Ezra vii. 27-30
(for vii. 26 is an interpolation, as
Kabisch points out) ; xii. 32-34 ;
and possibly in xiii. 32-50, where
xiii. 36 seems also an intrusion.
In all these passages a Messiah is
expected. In B^ of the Apoc. Bar.
i.e. vi. 9, Jerusalem is to be restored

CHAPTER IV. 2-4

pared beforehand here from the time when I took
counsel to make Paradise, and showed it to Adam
before he sinned, but when he transgressed the com-
mandment, it was removed from him, as also Para-
showed it to My

4. And after these things I

dise.

and to be established for ever, b\it
this is not the new Jerusalem com-
ing down from heaven. The latter
is mentioned in xxxii. 2-4. It was
indeed a very current conception in
the latter half of the first century
A.D. Thus we find it in Gal. iv.
26 ; Heb. xii. 22 ; Rev. iii. 12 ;
xxi. 2, 10. In Gal. iv. 26 the
heavenly Jerusalem is a symbol of
the spiritual commonwealth of which
the Christian is even now a member.
But in Rev. iii. 12-; xxi. 2, 10, it is
an actual city, the counterpart of
the earthly Jerusalem, "svith its own
buildings and vessels. Here we
should probably class the passage
in Test. Dan. v. This city was to
descend from heaven, but this ex-
pectation does not apparently lie at
the base of Heb. xii. 22. Similar
conceptions to that found in Rev.
iii. 12 ; xxi. 2, 10, appear in 4
Ezra viii. 52, 53 ; x. 44-59 ; and also
in vii. 26 and xiii. 36, though we
must regard one or both of the last
two as interpolated. With these
last we might reckon also the
heavenly Jerusalem mentioned in
the text. The heavenly Jerusalem
is variously described as the v^a
(Test. Dan. v.), r] Hvoj (Gal. iv. 26),
KaivT] (Rev. iii. 12 ; xxi. 2), iirovpd-
vLos (Heb. xii. 22). It was created
in the beginning of creation, and
preserved in heaven. It was shown
to Adam before he sinned. To
Adam indeed the heavens had been
open originally (Slav. En. xxxi. 2 ;
Philo, Quaest. xxxii. in Gen. ; Book
of Adam and Eve, i. 8) ; but when
he transgressed the commandment
the vision of the heavenly Jerusalem

was taken from him and likewise
the possession of Paradise. Among
the Rabbins the heavenly Jerusalem
was called nhiiD W d^'^^'IT ( = v &fO}
'lepova-oKrjfi). For the various Rab-
binic conceptions regarding it, see
Schottgen, de Hieros. Coelest. in his
Horae Hehr. 1205 sqq. ; Meuschen,
N.T. ex Talm. ill. p. 199 sqq. ;
Bertholdt, Ghristologia, 217-220;
Eisenmenger, Entdecktes Judenthum,
ii. 839 - 845 ; Weber, Lehren d.
Talmud, 356-359, 386.

Took counsel to make Paradise.
Which Paradise is this ? The con-
text might support either. For we
might regard it as the Paradise
which is kept in heaven like the
heavenly Jerusalem. Adam could
see both before his fall, but after it
he lost the vision of both. It may,
however, be the earthly Paradise in
which he was placed at the first.
The period to which the creation
of the earthly Paradise is assigned
varies. In Gen. ii. 8-17 it is
apparently one of the last works
of the creation. Wlien, however,
we come down to the Christian
era, its creation was attributed
to the third day (Jub. ii. 7 ;
Slav. En. xxx. 1). The heavenly
Paradise, on the other hand, is de-
scribed as already existing before
the creation of the world either
actually or in the mind of God (see
Pesach. 54a; Beresh. 20 in Weber
L. d. T. 191).

4. / showed it to My servant
Abraham. There is naturally no
mention of this in Gen. xv. 9-21 ;
but in the Beresh. rahha on Gen.
xxviii. 17 we are told that this

8 THE APOCALYPSE OF BARUCH

servant Abraham by night among the portions of
the victims. 5. And again also I showed it to
Moses on Mount Sinai when I showed to him the
likeness of the tabernacle and all its vessels. 6. And
now, behold, it is preserved with Me, as also Paradise.
7. Go, therefore, and do as I command thee."]
7.-IX. l=Bi. V. And I answered and said: "I shall, therefore,

be in great straits in Zion, because Thine enemies will
come to that place and pollute Thy sanctuary, and
lead Thine inheritance into captivity, and will lord it
over those whom Thou hast loved, and they will depart
again to the place of their idols, and will boast before
them. And what wilt Thou do for Thy great name ? "
2. And the Lord said unto me : " My name and My
glory have an eternal duration ; My judgment, more-
over, will preserve its rights in its own time. 3. And
thou wilt see with thine eyes that the enemy will not
overthrow Zion, nor burn Jerusalem, but be subservient
to the judge for a time. 4. But do thou go and do
whatsoever I have said unto thee." 5. And I went
and took Jeremiah, and Adu, and Seriah, and Jabish,

vision was accorded to Jacob when What wilt Thou do, etc. Joshua

sleeping at Bethel. vii. 9 ; cf. 4 Ezra iv. 25 ; x. 22.

5. Cf, Exod. XXV. 9, 40. 2. My name a/nd My glory, etc.

6. See note on verse 3. Ps. cxxxv. 13.

1. As I command thee. A fre- My judgment, moreover, will pre-

quently recurring phrase (cf. v. 4 ; serve its rights. This phrase in a

X. 4 ; xxi. 1 ; 4 Ezra v. 20 ; xii. 51). slightly different form recurs in

V. 1. Thine inheritance. Dent, xlviii. 27, and Ixxxv. 9.

iv. 20 ; ix. 26, etc. ; Rest of Words 3. This is carried out in vi. 5 ; vii.

of Baruch, ii. 7 ; iii. 6. 4. This refers to the command

Whom Thou hast hwed. Ephes. given in ii. 1.

xxi. 20 ; 4 Ezra iv. 23. 5. Adii. There is a priest of this

Boast before them. Cf. vii. 1 ; name who went up with Zerubbabel

Ixvii. 2, 7 ; Ixxx. 3 ; Rest of Words (Neh. xii. 4). According to Mass.

of Baruch, i. 6 ; iv. 7. he is called Iddo, but both the

CHAPTERS IV. 5-VI. i

and Gedaliah, and all the honourable men of the
people, and I led them to the valley of Cedron, and
I narrated to them all that had been said to me. 6.
And they lifted up their voice, and they all wept. 7.
And we sat there and fasted until the evening.

YI. And it came to pass on the morrow that, lo !

Syriac and Vulgate give Addo. In
Ezra viii. 17 another Iddo is men-
tioned who returned with Ezra from
Babylon.

Seriah. This Seriah was brother
of Baruch and chief chamberlain of
Zedekiah. He went with the latter
to Babylon (see Jer. li. 59, 61).

Jabish. This name has been iden-
tified with 'lya^y]s — y2]3'' (1 Chron.
iv. 9), but both the form of the name
and the time of Jabez are against
this identification.

Gedaliah. This is Gedaliah the
son of Ahikam (see Jer. xl. 14).
But Gedaliah might also be from
FodoXias = n''?nj/ (cf. 1 Chron. viii.
26) a companion of Ezra (see Ezra
viii. 7). Gedaliah is again men-
tioned in xliv. 1 in a fragment of B^.

Cedron, i.e. j'n-ip (2 Sam. xv. 23).
The valley of the Cedron is again
the scene of Baruch's fast in xxi. 1,
and of an assembly of the people in
xxxi. 2.

Narrated to tliem, etc. After
most of the revelations which Baruch
receives, he makes known their dis-
closures to his friends and the elders
of the people (see x. 4 ; xxxi. 3-
xxxii. 7 ; xliv.-xlvi. ; Ixxvii. 1-17).
There is no need of such a disclosure
in the second section, i.e. v. 7-viii.,
and such disclosure is forbidden in
the fourth, i.e. xii. 5-xx.

The Second Section

V. 7-VIII. This is a short
section. First there is the fast of

one day (v. 1). Thereupon to Baruch
in his grief (vi. 2) is disclosed a
vision. In this he sees the sacred
vessels committed to the earth for
a season and the city destroyed
by angels, lest the enemy should
triumph (vi. 3-vii.) The realisa-
tion of this vision which follows
thereupon dispenses with the need
of its publication by Baruch (viii.)

7. Fasted until the, evening. The
other fasts mentioned are of seven
days. Of these there are four
(see ix. 2 ; xii. 5 ; xxi. 1 ; xlvii.
2). The symmetry of the book
would require another such fast
after xxxv. For the scheme of the
final editor is first a fast, then
generally a prayer, then a divine
message or revelation, then an
announcement of this either to an
individual, as in v. 5 ; x. 4, or to
the people (xxxi. 2 - xxxiv. ; xliv.-
xlvi. ; Ixxvii. 1-17), followed occa-
sionally by a lamentation. In xx.
.5, at the close of the fourth section,
Baruch is bidden to make no an-
nouncement.

It will be observed that this
scheme is broken through in the
fifth section oidy, i.e. in xxi.-xlvi.,
where there is a fast, a prayer, an
address to the people followed by a
lament over Zion, a revelation and an
address to the people (see ix. 2, note).
In 4 Ezra there are four fasts of
seven days (see v. 20 ; vi. 35 ; ix.
26, 27 ; xii. 51).

VI. 1. On tlie following morning,
etc. These words are reproduced in
Rest of Words (iv. 1).

THE APOCALYPSE OF BARUCH

the army of the Chaldees surrounded the city, and at
the time of the evening I, Baruch, left the people, and
I went forth and stood by the oak. 2. And I was
grieving over Zion, and lamenting over the captivity
which had come upon the people. 3. And, lo ! suddenly
a strong spirit raised me, and bore me aloft over the
wall of Jerusalem. 4. And I beheld, and lo ! four angels
standing at the four angles of the city, each of them
holding a lamp of fire in his hands. 6. And another
angel began to descend from heaven, and said unto
them : " Hold your lamps, and do not light them till
I tell you. 6. For I am first sent to speak a word
to the earth, and to place in it what the Lord the Most
High has commanded me." 7. And I saw him descend
into the Holy of Holies, and take from thence the veil,

By the oak. This oak is outside
the city ; for iu ii. 1 Jeremiah and all
that wer6 like him were bidden to
leave the city. This they and
Baruch did in v. 5, and they fasted
in the valley of the Cedron. On
the following day the Chaldees sur-
round the city. On that day Baruch
left Jeremiah and the rest and went
forth (probably from the cavern in
the Cedron valley mentioned in xxi.
1) and stood by the oak. The oak
thus appears to be near or in the
Cedron valley, and thus in the
neighbourhood of Jerusalem. This
oak is mentioned again in Ixxvii.
18. We are not, therefore, to com-
pare this oak with the well-known
one at Heliron, as Fritzsche, who
compares LXX. ; Gen. xiii. 18 ; xiv.
13 ; xviii. 1.

It is noteworthy that no mention
of this oak appears in B^. In B^
it is found twice (vi. 1 and Ixxvii.

18). A tree is referred to in A^ in
Iv. 1.

3. As the Clialdeans encompassed
Jerusalem, Banich was unable to
draw dear to the wall. But a
strong angel lifts him on high above
the wall.

4. Cf. Kev. vii. 1, "I saw
four angels standing on the four
comers of the earth " ; Rest of Words
of Bar. iii. 2.

5. Cf. Rev. vii. 2 ; Rest of Words,
iii. 4.

6. The office of the angel here is
executed by Jeremiah in Rest of
Words, iii. 8.

The Lord the Most High. Occurs
here only in this book. It is not
found in 4 Ezra.

7. Takefrmn tJience, etc. Accord-
ing to Josephus, Bell, V. 5, 5, the
Holy of Holies in Herod's temple
was empty.

See Appendix for a similar account

CHAPTERS VI. i-VII. i

and the holy ephod, and the mercy-seat, and the two
tables, and the holy raiment of the priests, and the altar
of incense, and the forty-eight precious stones, where-
with the priest was adorned, and all the holy vessels of
the tabernacle. 8. And he spake to the earth with a
loud voice : " Earth, earth, earth, hear the word of the
mighty God, and receive what I commit to thee, and
guard them until the last times, so that, when thou art
ordered, thou mayst restore them, so that strangers may
not get possession of them. 9. For the time comes when
Jerusalem also will be delivered up for a time, until it
is said, that it is again restored for ever. 10. And
the earth opened its mouth and swallowed them up."
VI 1. And after these things I heard that angel say-

in Mace. The veil, i.e. riDns (Exod.

xxvi. 31). The ephod, i.e. nsN (Exod.

xxix. 5).

Mercy-seat, nnsa (Exod. xxv. 17).

Forty-eicjht precious stones. How
this number is made up I cannot dis-
cover. There were twelve stones on
the breastplate (Exod. xxviii. 15-21),
and two on the ephod ( Exod. xxviii. 9 ).
Tlie altar of incense. The SjTiac
implies dvfxtaT'qpLov, which in
Josephus and Philo = mapn naiD.
See Appendix.

According to Bammidhar rabba,
15, five things were taken away and
preserved on the destruction of
Solomon's temple : the candlestick,
the ark, the fire, the Holy Spirit,
and the cherubim.

8. In the Rest of Words, iii. 8,
these words in a greatly altered
shape are attributed to Jeremiah.

Earth . . . of the viighty God;
drawn from Jer. xxii. 29. Text agrees
with Mass., Syr., Vulg., against LXX.,
which gives " earth " only twice.

Mighty God. This title recurs in
vii. 1, and xiii. 2, 4. It is not found
in 4 Ezra.

Guard them until the last times.
Cf. Rest of Words, iii. 8, " Preserve the
vessels of worship until the coming
of the Beloved."

That . . . thou mayst restore them,
i.e. for use in the temple of the
rebuilt Jerusalem.

That strangers may not get pos-
session of them (cf. x. 19). For a
slightly different reason see Ixxx.
2.

9. For a time. See i. 4, note.

Restored for ever. It is not
necessary to take the phrase "for
ever" literally. In any case a
Messianic kingdom of indefinite
duration is looked forward to with
Jerusalem as its centre, and like-
wise the temple in which the sacred
vessels of the former temple will
again be used. During this king-
dom the dispersion will again re-
turn to Palestine (Ixxvii. 6 ; Ixxviii.
7, notes).

12 THE APOCALYPSE OF BARUCH

ing unto those angels who held the lamps : " Destroy,
therefore, and overthrow its walls to its foundations,
lest the enemy should boast and say : ' We have over-
thrown the wall of Zion, and we have burnt the place
of the mighty God.' " 2. And the Spirit restored me
to the place where I had been standing before.

VIII. Now the angels did as he had commanded
them, and when they had broken up the angles of the
walls, a voice was heard from the interior of the temple,
after the wall had fallen, saying : 2. " Enter ye enemies,
and come ye adversaries ; for He who kept the house
has forsaken (it)." 3. And I, Baruch, departed. 4.
And it came to pass after these things that the army
of the Chaldees entered and seized the house, and all
that was around it. 5. And they led the people away
captive, and slew some of them, and bound Zedekiah
the king, and sent him to the king of Babylon.

VII. 1. Destroy, therefore, and order to see the vision. After the

overthrow, etc. Cf. v. 3 ; Ixxx. 1. vision tins spirit restores him to

Boast. Cf. V. 1 ; Ixvii. 2, 7 ; Ixxx. where he had been before. From

3 ; Rest of Words, i. 5 ; Ps. xxxv. this place Baruch departs in viii. 3.

19 ; xxxviii. 16 ; Ecclus. xxiii. 3 ; VIII. 1. Cf. vii. 1 ; Ixxx. 1.

Pss. Sol. xiii. 7, ev irepLcrToXy 2. Cf. Rest of Words, iv. 1. He

Traideverat dUaios, 'iva fir] iinxoipv '^vho kept the house has forsaken {it).

6 ajuLapToAbs ry diKatip. ' Cf. Josephus, De Bello Jucl. vi. 5. 3 :

Mighty God. See vi. 8, note. I^^to. 8^ ravra {avrCka^iardai) Kal

2. And the Spirit restored me. I 0wv^5 d^p6as /.era^a/^c./.e^/^^reO^ei'.

have here made a necessary emenda- Tacitus, Hist v. 13, " Et apertae

tion of the text. Thus I have repente delubri fores et audita major

. , , J humana vox, excedere deos.

emended ^Tl^loZ^^^O = "and 5^ Led . . . away captive. Ixxx.

you have seized it," into IaaOJO 4; Rest of Words, iv. 2.

.* Bound Zedekiah the king, and

»«4J.J-0Z|, And the spirit restored sent, eic. Whatever explanation we

me." The unamended text gives give of i. 1, it is clear from these

no sense, whereas the change just words that the writer was acquainted

made restores the harmony of the with the history of the kings of

context. Thus in vi. 31, "a strong Judah and the captivity of Judah

spirit " carried Baruch aloft in under Zedekiah.

CHAPTERS VII. 2-X. i

IX. And I, Baruch, came, and Jeremiah, whose
heart was found pure from sins, who had not been
captured in the seizure of the city. 2. And we rent ix. 2-x. 5^
our garments, and wept, and mourned, and fasted seven

days.

X. And it came to pass after seven days, that the
word of the Lord was upon me, and said unto me :
" Tell Jeremiah to go and confirm the captivity of the

Bound and sent to the king of
Babylon. Cf. Ixxx. 4.

IX. 1. Heart . . . pure from sin.
Contrast the "wicked heart" in 4
Ezra iii. 20, 21, 26 ; iv. 4, etc. In
Pss. Sol. xvii. 41, the Messiah is
said to be Kadapbs dirb a/xaprlas.

The Third Section

IX. 2-XII. 4. We have first the
fast of seven days amid the ruins of
Zion (ix., cf. x. 3). Then the word
of the Lord comes to Baruch and
Inds him to tell Jeremiah to go to
Babylon (x. 2), and promises a
revelation of what should be in the
end (x. 3). Then follows Baruch's
announcement of the divine message
to Jeremiah (x. 4). The section
closes with Baruch's lament before
the gates of the temple over Zion
(x, 5-xii. 4).

We have shown below that x. 6-
xii. 4 comes probably from the hand
of a Sadducean priest.

IX. 2. Fasted seven days. See
V. 7, note. This is the first fast of
seven days. It is observed amid
the rnins of Zion (cf. x. 3). There
are three others to follow, though,
as Ave have shown in the note just
referred to, there should be four.
The insertion of the fasts in tlieir pre-
sent positions is the work of the final
editor. There seem to have been
fasts in his sources (B^ and B^).

Fasting was the usual preparation
for the reception of supernatural
communications (cf. Dan. ix. 3, 20-
21, and all the instances in this
book and 4 Ezra cited in note on
v. 7). In Test. Jos. iii. there is like-
wise a fast of seven days (Armenian
Version), and in 2 Mace. xiii. 12,
and Ass. Mosis ix. 6, of three days.

The scene of the first and fourth
fasts is Cedron ; of the second and
sixth, Mount Zion ; of the third, the
gates of the temple ; the account of
the fourth is lost.

X. 1. God. This word is foimd
only twice again, i.er. liv. 12 ; Ixxxii.
9. Its use is more frequent in 4
Ezra (see vii. 19, 20, 21, 79 ; viii.
58 ; ix. 45 ; x. 16).

2. The divine communication that
follows on the fast consists of a
command to be given throiigh Baruch
to Jeremiah. Jeremiah is bidden to
go to Babylon. We have here a
violation of historical truth. Accord-
ing to Jer. xliii. 4-7, both Jeremiah
and Baruch were carried down into
Egypt. In the Apocryphal Baruch
i. 1, Baruch is represented as being
in Babylon five years after the cap-
ture of Jerusalem. In the Rest of
Words, iv. 5, Jeremiah was dragged
an unwilling captive to Babylon,
whereoiS in our text he goes there at
the bidding of God. The words " go
and confirm the captivity " recur in
xxxiii. 2.

THE APOCALYPSE OF BARUCH

X. 6.-XII. 4 =
B2 or S.

people unto Babylon. 3. But do thou remain here
amid the desolation of Zion, and I will show to thee
after these days what will befall at the end of days."

4. And I said to Jeremiah as the Lord commanded me.

5. And he, indeed, departed with the people, but I,
Baruch, returned and sat before the gates of the temple,
and I lamented with that lamentation over Zion and
said : 6. " Blessed is he who was not born, or being-

it is probable that the references
to Jeremiah in connection with Baby-
lon belong to B^ ; for it is note-
worthy that in Ixxvii. 17, 19 ; Ixxx.
4 ; Ixxxv. 6, Baruch always speaks
of writing to the brethren in Babylon,
but never to Jeremiah. This would
be strange if the writer believed
Jeremiah to be there. The people
also urge Baruch in Ixxvii. 12 to
write to their brethren in Babylon
to confirm them. Now if Jeremiah
were in charge of the people there,
as x. 2, 5 ; xxxiii. 2, clearly imply,
any letter of Baruch to Babylon
would have been addressed to him.
As a matter of fact, in the Rest
of Words of Baruch, when Bariich
writes to Babylon, he directs the
letter to Jeremiah.

It is probable, therefore, that the
account of B^ does not conflict with
Jer. xliii., where Johanan takes
Jeremiah with him down into Egypt.

3. Baruch is commanded to remain
among the ruins of Zion, and is
promised a revelation of what will
befall in the last days. The words
"after these days" show that this
revelation will be accorded on a
future occasion, after a fast, no
doubt.

At the end of days. Cf. xxv. 1.

5. Before tJie gates of the temple.
This is the scene of the following
lamentation of Baruch, and probably
of the fast in xii. 5. It is again the
scene of his lamentation in xxxv. 1.

A passage in the beginning of the
A]3oc. Bar. Tert. seems to be de-
rived from our text : ovtois iKddrjTo
iiri Tas (hpaias 7ri;Xas otov ^k€ito
ra tCov ayiwv S^yia. Mount Zion,
on the other hand, is the scene
where revelations are accorded to
him (cf. xiii. 1 ; xxi. 2 ; xlvii. 2).

X. 6-XII. 4. This fragment ap-
pears to be the work of a Sadducee
— probably a Sadducean priest writ-
ing just after the fall of the temple.
For (1) in x. 6 and xi. 7 we have
a thoroughly Sadducean sentiment,
i.e. it were best not to be born at
all, or, being born, to die ; for the
dead enjoy a sorrowless rest and a
tranquil sleep (xi. 4) ; they know not
the anguish of the living (xi. 5). No
resurrection of the individual or of
the nation is looked for, but only
that retribution in due course may
come upon the enemies of Israel (xii.
4). (2) The conception of Sheol in
xi. 6 is Sadducean. (3) In x. 6-xii.
4 we have the saddest dirge in the
Jewish literature of the time. This
might well be ; for for the priesthood
there was no future. As false stewards
they relinquish their charge and
restore the keys of the temple to
God (x. 18). Never again should
sacrifices be offered in Zion (x. 10).

X. 6. Blessed is he who was nothorn,
etc. Similar expressions of pessimism
and despair return time and again
in the later literature of Judaism.
But in this passage and in xi. 7 the

CHAPTER X. 3-8

born has died. 7. But as for us who live, woe unto
us, because we see the afflictions of Zion, and what
has befallen Jerusalem. 8. I will call the Sirens

phrase is used with a significance
that severs it from all other instances
of its occurrence. For whereas
repeatedly elsewhere, as we shall
see presently, it is said that it were
better man had never been born
because of sin and future condemna-
tion, here non-existence or death is
said to be preferable to witnessing
the present woes of Jerusalem. Lest
we should suppose this to be an
accidental exaggeration, we should
observe that it recurs in an intensi-
fied form in xi. 7, where the state of
the dead in Sheol is said to be better
than that of the living. Such a
sentiment was impossible for the
Pharisaic author of B^, or indeed for
any of the authors of this Apoca-
lypse. It is a genuinely Sadducean
sentiment, and the conception of
Sheol in xi. 6, 7 is likewise Sadducean
— practically that of the 0. T. or of
Hades in the Greek world. To a
Pharisee no condition of earthly life
could in any way approach the
horrors of the existence of the wicked
in the after- world.

In 4 Ezra and elsewhere, as we
have remarked, quite a different turn
is given to the expression in our
text. There it is said that it were
better man had not been at all than
be bom and have to face future
torment and judgjnent. Thus in
vii. 66 the writer declares : " It is
much better for them [i.e. the beasts
of the field) than for us ; for they
expect not a judgment and know not
of torments. ' ' Again in vii. 1 1 6, 11 7,
it is urged that " it would have been
best not to have given a body to
Adam, or, that being done, to have
restrained him from sin ; for what
profit is there that man should in
the present life live in heaviness and

after death look for punishment ? "
Finally, in iv. 12 the nexus of life,
sin and suffering, just referred to is
put still more strongly : " It were
iDetter we had not been born at all
than that we should be bom and
live in sin and suffer." A perfect
parallel to the last passage is found
in the Slav. En. xli. 2 : " Blessed is
the man who was not born, or,
having been born, has never sinned
... so that he should not come
into this place {i.e. hell) ; " and to
4 Ezra vii. 116, 117, in the Eth. En.
xxxviii. 2, where it is said, in refer-
ence to the future destiny of the
wicked : " It had been good for them
if they had not been born." For a
N. T. parallel see Matt. xxvi. 24. It
is worth observing that there is a
perfect parallelism of thought be-
tween the passage in our text and in
Sophocles, Oed. CoL, 1220—

fj.r} (f>dvai Tov airavTa vt-
Kq. \6yop ' TO 8' , iirel (pav^y
^rjvai KeWev Udev wep i]-
K€i, TToXi) Se^repov (is rclx'^'TCi,

and in Theognis, 425 —

irdvTwv pih fiTj (f)dvaL iirixOovloLcnv
dpiarov,
[IT] iaLdeiu avyas o^^oj rjeXiov '
(f)VPTa 5' Sttws CoKLara 7ri/Xas 'Atdao
ireprjcrai,
Kol KeladaL ttoWtjv yrjv eTra/xrjad-
fxevov.

8. Sirens. These are said in the
Eth. En. xix. 2 (Greek Version) to
have been the wives of the angels
who went astray. It is strange that
we have here the Greek conception
of the Sirens, l^eiprives, i.e. that of
sea-nymphs. But with the Greek
translators of the 0. T. it had quite
a diflferent meaning. Thus it is a

THE APOCALYPSE OF BARUCH

from the sea, and ye Lilin, come ye from the desert,
and ye Shedim and dragons from the forests : awake
and bind your loins unto mourning, and take up with
me lamentation, and mourn with me. 9. Ye husband-
men, sow not again; and thou, earth, wherefore givest
thou the fruits of thy produce ? keep within thee the
sweets of thy sustenance. 10. And thou, vine, why
further dost thou give thy wine ? for an offering will

rendering of njj;^ nijn = ostriches in
Isa. xiii. 21 ; Jer. 1. 39 ; Mic. i. 8 ;
of D'Jn or pjn = jackals in Isa. xxxiv.
13 ; xliii. 20. It is similarly used
by Symmaclius, Theodotion, and
Aquila in rendering the above words.

Ldioto. These are the Lilin (pV''?)
from the singular Lilith (n^'?'V). Male
and female demons named Lil and
Lilit belong to Assyrian and Baby-
lonian demonology. They were
thought, as were also the Lilin
(Shabbath, 151&), to attack men and
women in their sleep (Lenormant,
La Magie, p. 36). The Lilith, or
night demon, is mentioned in Isa.
xxxiv. 14, along with the satyr n^yb.
The Lilin, according to the Talmud,
were female demons corresponding
to the Shedim or male demons.
They were partly the offspring
{Eruh, 186 ; Beresh. 42) of Adam
and Lilith, Adam's first wife, a
demon, and partly were derived from
the generation that God dispersed
(G-en. xi.), for God {Jalkut Shim.,
Beresh. 62) transformed that genera-
tion into Shedim, Rnchin, and Lilin.
These Lilin inhabited desert places.
They were said to kill children.
They have been compared with the
Lamise and Striges ; ovoKivravpoL is
the LXX. rendering of the word in
Isa. xxxiv. 14. For further details
on the subject see Weber, Lehren
d. raZwi.,pp.245, 246, 248 ; Bochart,

Hierozoicon ; iii. 829-831 ; Eisen-
menger, Entd. Judenthum, ii. 413-
426, 452.

Sliedim. Tliese were male demons
to which various origins were
assigned. Their souls were created
by God, but as the Sabbath inter-
vened before they received bodies
they had to remain without them
{Beresh. rabha, c. 7) ; or they were
sprung from Adam and a demon
wife, or from Eve and a demon
husband {Berxsch. rabba, c. 24) ; or
were originally the generation that
God transformed into Shedim,
Ruchin, and Lilin. Their place of
resort is the wilderness. For an
account of their activities, see Weber,
245, 246.

Dragons. The word |iC|»* is
found in the Peshitto of Isa. xiii. 22
as a translation of cjn. Levy {Neu-

hebrdisches Worterbuch, ii. 265) de-
fines it as "Drache oder soust ein
Thier mit klagendem, heulendem
Tone." The word frequently occurs
in the Targums and later Hebrew
as nn' (^Tl').

10. The writer of x. 6 - xii. 4
resigns absolutely all hope of the
restoration of Jerusalem. This is
throughout the attitude of B^ (see 1.
4, note).

With the thought of this verse,
cf. Kethuboth 112a: "0 land, land,
let thy fruit shrivel : for whom art
thou producing thy fruit ? is it not

CHAPTER X. 9-18 17

not again be made therefrom in Zion, nor will first-fruits
again be offered. 11. And do ye, 0 heavens, withhold
your dew, and open not the treasuries of rain. 12.
And do thou, 0 sun, withhold the light of thy rays ;
and do thou, 0 moon, extinguish the multitude of thy
light ; for why should light rise again where the light
of Zion is darkened? 13. And you, ye bridegrooms,
enter not in, and let not the brides adorn themselves
with garlands ; and, ye women, pray not that ye may
bear. 14. For the barren shall rejoice more, and
those who have no sons shall be glad, and those who
have sons shall have anguish. 15. For why should
they bear in pain and bury in grief? 16. Or where-
fore, again, should mankind have sons ; or wherefore
should the seed of their nature again be named, where
that mother is desolate, and her sons are led into
captivity ? 17. From this time forward speak not of
beauty and discourse not of gracefulness. 1 8. Moreover,
ye priests, take ye the keys of the sanctuary and cast
them into the height of heaven, and give them to the

for the Gentiles who rose up against 14. Cf. Matt. xxiv. 19 ; Luke

us because of our sins ? xxiii. 29 : " Blessed are the barren,

13. Cf. Jer. vii. 34 ; xvi. 9 ; xxv. and the wombs that never bare, and

10 ; Baruch ii. 23. the breasts that never gave suck "

Brides. Syriac gives "virgins," (cf. Isa. liv. 1).

but this idea is out of place in verses IQ. That mother. See iii. 1, note

13-16, where everything refers to , , , j

marriage. The first right mention 1^. The priesthood have proved

ofvirginsisinversel9. The wrong faithless to their duty, and the

text may be explained by a cor- charge of the temple is no longer

ruption of nii^j into ni'?in3 or niD'?y. ^^^^''^- ^^- ^^^^ °^ ^''':^^' Z' W'

T ^1 . . - ^^ , -, -, , where another turn is given to the

In the ongmal Hebrew we should ^^^^, -And thereupon Jeremiah took

then have a paronomasia, d'^^^d ^^^ ^^^^ ^^ ^^^ ^^^pl^ _ ^^^ ^^s^.

ni^D nrnyn hn. In Git. 7a, and in these keys before the sun, saying :
Shabbath, 59b, bridegrooms are for- 'I say unto thee, 0 sun, take the
bidden to use garlands. keys of the house of God and keep

i8 THE APOCALYPSE OF BARUCH

Lord, and say : ' Guard Thy house Thyself, for lo ! we
are found false stewards.' 19. And you, ye virgins,
who spin fine linen and silk with gold of Ophir, hasten
and take all things and cast (them) into the fire, that
it may bear them to Him who made them, and the
flame send them to Him who created them, lest the
enemy get possession of them."

XI. Moreover, I, Baruch, say this against thee,
Babylon : " If thou hadst prospered, and Zion had dwelt
in her glory, it would have been a great grief to us
that thou shouldst be equal to Zion. 2. But now,
lo ! the grief is infinite, and the lamentation measure-
less, for lo ! thou art prospered and Zion desolate.
3. Who will be judge regarding these things ? or to
whom shall we complain regarding that which has
befallen us ? 0 Lord, how hast Thou borne (it) ? 4.
Our fathers went to rest without grief, and lo ! the
righteous sleep in the earth in tranquillity. 5. For

them till the days when the Lord Eome, as in Rev. xiv. 8 ; xvi. 19 ;

shall ask thee concerning them. For xvii. 5 ; xviii. 2.

we are not worthy to keep them ; for Prospered. Cf. xii. 1-3.

we have been found false stewards.'" Z. How hast Thou home {it)?

This verse reappears in the /aZZ:Mi! Cf. 4 Ezra iii. 30: "I have seen

Shim, on Isa. xxi. as follows : " The how Thou dost bear with them that

flower of the priests . . . gathered sin." i^ psg. Sol. ii. 1 and 4 Ezra

together ... the keys of the court m g the writers complain that God

and the sanctuary and said before ([[^ ^^^ prevent such wrong-doing.

God : ' Lord of the universe, we are with the latter cf. Isa. xiv. 6.

not fit to be stewards before Thee 4. q^^ fathers went to rest. Cf.

(I'jsV Dnnta nrn'? irDi x"?). Behold ixxxv. 9.

Thy keys are returned to Thee.' Sleep in the earth. Cf. xxi. 24 ;

And they cast them aloft " (quoted while the diction corresponds to

by Rosenthal). Dan. xii. 2, " sleep in the dust of

19. Fvrie linen and silk. Cf, the earth," the thought is Sad-

Ezek. xvi. 10. ducean and belongs to the earlier

Lest the enemy get possession. Cf. sphere of O.T. thought, presupposed

vi. 8. in such a phrase as " slept with his

XI. 1. Babylon stands here for fathers " (1 Kings ii. 10 ; xi. 21,

CHAPTERS X. 19-XII. 4

they knew not this anguish, nor yet had they heard of
that which had befallen us. 6. Would that thou hadst
ears, 0 earth, and that thou hadst a heart, 0 dust,
that ye might go and announce in Sheol, and say to the
dead: 7. 'Blessed are ye more than we who are living.' "
XII. But I will say this as I think, and I will
speak against thee, 0 land, which art prospering. 2.
The noonday does not always burn, nor do the constant
rays of the sun (always) give light. 3. Do not con-
clude or expect that thou wilt always be prosperous
and rejoicing, and be not greatly uplifted and boastful.
4. For assuredly in its own season wrath will awake
against thee, which now in long-suffering is held in as it

etc.) There is no ground for sup-
posing with Kabisch {Das vierte
Buch Ezra, 68, 69) that this phrase
in the mouth of a Pharisee of
this period implied a capacity of
life as still existing in the body
even when interred. That " to sleep
in the earth " and "to be in Sheol "
are equivalent expressions for a
Pharisee, is clear from Eth. En. li.
1 and 4 Ezra vii. 32. The former
phrase, "to sleep in the earth," is
merely a figure of speech, and must
not be pressed. Yet see 1. 2, note.
These phrases are equivalents in
verses 6, 7. Sadducean thought
admitted of no resurrection ; hence
"life in Sheol" or "sleep in the
earth " were interchangeable expres-
sions for the same fact.

5. To a Pharisee this would be
a trifling pain compared with the
torments of the damned. But the
Sadducee looked for no retribution
in the world to come, but, like most
of the writers in the 0,T. and in
Ecclesiasticus, only for a shadowy
existence in Sheol.

6. That ye might go, etc. The

Syriac = " and go ye." Here we have
a Hebrew idiom, i.e. an imperative
is used instead of a jussive in order
to express the intention signified by
the preceding verb (see Driver,
Hebrew Moods and Tenses, p. 82).

Sheol. We have here the O.T.
conception of Sheol — the eternal
abode of the shades. This view of
Sheol was maintained in N.T. times
by the Sadducees. In xxiii. 5 ;
xlviii. 16 ; lii. 2 ; Ivi. 6, Sheol seems
to be the abode of all departed souls
prior to the final judgment. This
also may be its meaning in xxi. 23
and in 4 Ezra iv. 41. In 4 Ezra
viii. 53 it seems to bear the meaning
of "hell." For a history of the
various meanings borne by this word
see Eth. En. Ixiii. 10, note.

7. The condition of the shades
was for the writer undoubtedly more
blessed than that of the living (cf.
X. 6, note).

XII. 3. Boastful. I have here

emended — ^^Zj^aZ = "do (not)

oppress " into _a> JViSilAZ = " be
(not) boastful."

THE APOCALYPSE OF BARUCH

XII. 5 = E.

XIII. -XXV. =

were by reins. 5. And when I had said these things,
I fasted seven days.

XIII. And it came to pass after these things, that

The Fourth Section

XII. 5-XX. This section begins
with a fast of seven days (xii. 5).
Then follows a long revelation to
Baruch (xiii. 2-xx. 2). (Owing to
the complete disarrangement and
confusion of the text, this revelation
cannot be summarised here. For a
discussion of these chapters see pp.
20-34.) Contrary to the usual pro-
cedure, Baruch is bidden not to
publish this revelation (xx. 3).

XII. 5. On the fasts of Baruch
see V. 9, note ; ix. 2, note.

XII I. -XXV. The text of these
chapters is inexplicable as it stands.
The difficulties are due not to cor-
ruption, though that undoubtedly
exists, but to a recasting of the
original text by the final editor. In
this process many passages were torn
from their original contexts and
placed in settings which are quite un-
suitable. Some of the incongruities
thiis produced are as follows : (1) The
words " those prosperous cities " are
represented as speaking in xiii. 4
without a single note of introduction.
(2) In the next verse the words,
" thou and those like thee who have
seen," are similarly unexplained,
and are in fact inexplicable in their
present context ; for though Baruch
was to be preserved till the con-
summation of the times, his con-
temjooraries were not, and hence
they could not see the future
retribution of the Gentiles. If,
however, xxiv. 2 originally preceded
xiii. Sb-5, the words, "thou and
those like thee who have seen,"
would be perfectly intelligible. (3)
Again the retribution of the Gentiles
referred to in xiii. 4, 5 has not been
mentioned before, though the text

presupposes some such mention. It
is intelligible if xxv. or xxiv. 4 pre-
cedes where Baruch asks what will
befal the enemies of Israel. (4) In
xiv. 1 Baruch replies that God has
shown him "the method of the
times," whereas in xx. 6 this appears
not to have been yet done, and it
seems that a revelation of "the
method of the times" is still to
come. (5) In xxiv. 4 Baruch asks
what retribution awaits the enemies
of Israel, and when will the judg-
ment be ? In xxv. we find the
answer to the latter question, whereas
the answer to the former is already
given in xiii. 4-12. (6) I can dis-
cover no adequate explanation of the
"therefore " with which xx. 1 begins
in its present context. If xx. were
read immediately after xiii. the text
would at once become clear. On
these and other grounds we must
attempt to restore the original order
of the chapters before they were
broken up and rearranged, muti-
lated, and interpolated by the final
editor. Owing to the paucity of
materials the attempt to restore the
original order can only be partially
successful. This order was probably
xiii. l-3a ; xx. ; xxiv. 2-4 ; xiii. 36-
12 ; xxv., xiv.-xix. ; xxi.-xxiv. 1 ;
XXX. 2. To reassure Baruch, who is
plunged in grief over Jerusalem
(xiii. 3a), God declares (xx. 1, 2)
that the days and years will speed
more quickly by in order to usher
in the judgment which will right all
wrongs, and that even Jerusalem
was removed with this end in view.
On the " method of the times "
Baruch is then promised disclosures
(xx. 6), and " he and many with
him " will see the mercy of God on
those that sinned and were righteous

CHAPTERS XII. 5-XIII. 3

T, Baruch, was standing upon Mount Zion, and lo !
a voice came from the height and said unto me : 2.
' Stand upon thy feet, Baruch, and hear the word of
the mighty God. 3. Because thou hast been astonied
at what has befallen Zion, thou shalt therefore be
assuredly preserved to the consummation of the times.

(xxiv. 2). Baruch, thereupon, asks
two questions (xxiv. 4) : (a) what
will befal Israel's enemies ? {b) when
Avill God judge the world (of which
event He had already spoken, xx. 2) ?

The answer to (a) is given in
xiii. 35-12. But the first words
of this answer are lost. In these
words there was a statement of this
nature : " retribution will come upon
the prosperous cities of your enemies ' '
(cf. xiii. 4). Baruch, moreover (xiii.
36-12), will be preserved until those
days for the express purpose of testi-
fying the reason of the retribution
that has befallen these cities, and
the date of its consummation. " He
and those like him who have seen "
(cf. xxiv. 2) should answer the re-
monstrances of the tormented Gen-
tiles. And in answer to Baruch's
second question, he is informed (xxv.
1, 2) that he shall likewise be pre-
served till the sign of the last days
has come. This sign will be a stupor
that shall seize the inhabitants of
the earth (xxv. 3, 4). Baruch, there-
upon, acknowledges : " Behold Thou
hast shown me the method of the
times" (xiv. 1). After this the
thought advances connectedly
through xiv. - xix. ; xxi. - xxiv. 1 ;
XXX. 2. For like reaiTangements
of already existing texts by the final
editor, see my edition of the Eth.En.
pp. 189, 260, 267, 268, 270, 274.

XIII. 1. Mount Zion. Mount
Zion is the scene of the revelation
in xiii. -XX. ; of the prayer in xxi. 4-
25 (cf. xiii. 1 ; xx. 6 ; xxi. 2) ;
of the revelation in xxii.-xxx. : of

the seven days' fast in xlvii. 2 ; and
of the prayer and revelation that
follow xlviii.-lii.

A voice. Cf. xxii, 1, note.

2. Stand upon thy feet. Ezek. ii. 1.
The mighty Ood. Cf. vi. 8 ; vii.

1 ; xiii. 4.

3. Thou shalt therefore he as-
suredly preserved, etc. This promise
recurs twice again in B-, i.e. in xxv. 1
and Ixxvi. 2. Baruch is thus to be
preserved as a testimony or a sign
against the inhabitants of the earth
in the last days (see also xiv. 2).
Tliis assumption and preservation
of Baruch till the last judgment is
the teaching of B^. With the above
passages compare also xlviii. 30 and
xlvi. 7, where the last is due to the
final editor. In B^, on the other
hand, Baruch is to die a natural
death (Ixxviii. 5 ; Ixxxiv. 1) ; he is
to go the way of all flesh (xliv.
2) and to forget all corruptible
things and the aff"airs of mortals
(xliii. 2). Thus we have two con-
flicting accounts touching the destiny
of Baruch. It is noteworthy that
we have in the text a transference
of a distinct Enochic function to
Baruch. For in Jubilees iv. 24 it is
stated : " (Enoch) was set as a sign
there (in Eden), and that he should
testify against all the children of
men ; " and again in x. 17 : "As a
testimony to the generations of the
world the office was ordained for
Enoch of recounting all the deeds
of generation unto generation till
the day of judsjment" (see also
Slav. En. xl. 13^; liii. 2 ; Ixiv. 5).

THE APOCALYPSE OF BARUCH

that thou mayst be for a testimony. 4. So that, if ever
those prosperous cities say : ' Why hath the mighty
God brought upon us this retribution ? ' 5. Thou
and those hke thee may say to them (even) ye who
have seen : ' This evil and (these) retributions which

This robbing of Enoch to benefit
Baruch is a clear sign of Jewish
hostility to Christianity, and a
tribute to the iniluence that Enoch
enjoyed in the Christian Church of
the first century. Enoch's accept-
ance amongst Christians as a Mes-
sianic prophet was the ground for
his rejection by the Jews. So
thoroughgoing, indeed, was this re-
jection that, although he was the
chief figure next to Daniel in Jewish
Apocalyptic prior to 40 A.D., in
subsequent Jewish literature his
functions and achievements are as-
signed to others, such as Moses,
Ezra, or Baruch, and, with the ex-
ception of two or three passages, his
name in subsequent Jewish litera-
ture is henceforth studiously ignored.
The observation of this tendency
of Jewish thought becomes of
practical value to us when we come
to lix. 4-11, as we are thus enabled
to conclude that a document which
on other grounds is prior to 70 A.D.,
is posterior to the rise of Christi-
anity because it manifests clear signs
of this tendency.

Assuredly he preserved. The
Syriac lit. = acoadeb (xuiadrjaei, a
familiar Hebraism ■^pt^•n niDC'. This
idiom recurs frequently in this book
(see xxii. 7 ; xli. 6 ; xlviii. 30 ; 1. 2 ;
Ivi, 2 ; Ixxv. 6 ; Ixxvi. 2 ; Ixxxii. 2 ;
Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2). That
we have herein indubitable evidence
of a Hebrew original we have shown
in the Introduction.

4. Those prosperous cities. The
abruptness with which these cities
are introduced, though not hereto-

fore mentioned, and their complaints
about the retribution that has be-
fallen them, though no such retri-
bution has as yet been recorded,
shows either that the text preceding
these words has been lost, or else
that xiii. 3&-12 should be read
after xxiv. 2-4. In fact, since
in xiii. 35-12 we have an ansAver
to xxiv. 4, we must assume that
xiii. 3&-12 originally followed after
xxiv. 4, and since xiii. 4 presup-
poses that a statement about the
retribution that is to come upon the
prosperous enemies of Israel has
already been made, and since no
such statement is found, we must
further assume the loss of such
words immediately preceding xiii.
36 (see note on xxiv. 3, 4). It
might be possible to explain xiii.
4 by XXV. 3, and accordingly regard
xiii. 3&-12 as following originally
upon xxiv. 2-xxv. But many diffi-
culties beset this interpretation.
The cities here spoken of are of
course Gentile cities (cf. ver. 11).

Brought upon us this retribution.
The same phrase practically is
applied to Israel in Ixxvii. 4, but
here the "us " refers to the "pros-
perous cities." The retribution in-
tended by the editor seems to be
that threatened in xii. 4.

5. Thou and those like thee who
have seen it. These words are
hardly capable of interpretation as
they stand. They clearly mean
Baruch's contemporaries ; observe
" ye who have seen " ; but as the
time is that of the end, they cannot
be his contemporaries ; for only

CHAPTER XIII. 4-1 1

are coming upon you and upon your people (are sent)
in its time that the nations may be perfectly chastened.'
6. And then they will expect. 7. And if they say at
that time : ' When ? ' 8. Thou wilt say to them : ' Ye
who have drunk the strained wine, drink ye also of
its dregs, the judgment of the Lofty One who has
no respect of persons.' 9. On this account He had
before no mercy on His own sons, but afflicted them
as His enemies, because they sinned. 10. They were
therefore chastened then that they might receive mercy.
11. But now, ye peoples and nations, ye are debtors,
because all this time ye have trodden down the earth,

Baruch is to be preserved till that
date. If, however, xiii. 3&-12 was
originally preceded by xxiv. 2-4, we
can trace the phrase back to xxiv.
2 — "thou wilt see and many who
are with thee."

That the nations may he per-
fectly chastened. That this chas-
tisement is vindictive and not cor-
rective is clear from verse 7 ; the
nations are to " drink of the dregs,
the judgment of the Lofty One " ;
and also from verses 10, 11,
where the implication obviously is
that, whereas Israel is punished
with a view to its ultimate pardon,
it is otherwise with the Gentiles.
The vindictive punishment there-
fore of the Gentiles is dealt with in
this chapter. But so far as I know
(.> j =" chasten " is never used in
the sense of vindictive punishment.
This diflSculty might be surmounted
by siipposing %piih.%= "may be

chastened," corrupt for ^h^Kl
= "maybe dispersed" (cf. Isa. xxxiii.
3). In the next chapter, however,
in xiv. 1, the retribution spoken of

by God is to be of service to the
Gentiles. But see note in loc. On
the other hand, it might be possible
to understand |VrVrV = " nations,"
"peoples," of Israel, as in xlii. 5
(if the text is right there). But
in this case it would be better to

emend ll J into j^iilj 1^^ =
"that the people may be chast-
ened."

6. The Gentiles will wait for or
look forward to the consummation
of their chastisement. This verse
might by a slight change be under-
stood of Israel (cf. xiv. 3).

8. Cf. Ps. Ixxv. 7, 8 : " God is the
judge. . . . For in the hand of the
Lord there is a cup . . . surely all
the wicked of the earth . . . shall
drink them."

The Lofty One. Here only in
this book (see 4 Ezra iv. 34 ; Isa.
Ivii. 15).

Has no respect of persons. Cf.
xliv. 4.

10. Chastened. Cf. i. 5.

11. Trodden down. I.e. in the
sense of oppressing it, a frequent
meaning in the O.T.

THE APOCALYPSE OF BARUCH

and used the creation unrighteously. 12. For I have
always benefited you, and ye have always denied the
beneficencej'

XIV. And I answered and said : " Lo ! Thou hast
shown me the method of the times, and that which will
be after these things, and Thou hast said unto me, that
the retribution, which has been spoken of by Thee, will
be of advantage to the nations. 2. And now I know that
those who have sinned are many, and they have lived in
prosperity, and departed from the world, but that few

12. Cf. i. 4.

I have, . . . benefited you. The
Syriac is i«d[^^ il^OOl, but this

order of the words, with this mean-
ing, is highly irregular ; for Syriac
idiom all but universally requires the
participle before the substantive and
not as here, and in Ixiii. 8, the con-
verse order. This exceptional order
may be due to the survival of the
Hebrew order in the Syriac transla-
tion, i.e. n^DD n'\n. For this seems
to be the explanation of two out of
the three instances where I have
observed this irregularity in the
Peshitto O.T,, i.e. Gen. iv. 17 and
2 Sam. viii. 15. In the third (1 Sam.
xviii. 13) I can offer no explanation,
and the abnormality is there all the
more striking, as three verses later
the same phrase recurs in its right
order. This irregularity (which is
not noticed in Duval's Grammar,
and only passingly mentioned in
Noldeke's) is not found, so far as I
am aware, in the Peshitto N.T.

Ye have . . . denied. The Syriac
is_<»i^i f02X.*0!TIjWhich, accord-
ing to Syriac idiom, is an imperative
= " deny ye." The converse order
= " ye have denied." This irregu-
larity, as in the last instance, I

would trace to a survival of the
Hebrew idiom through the Greek.

XIV. 1. The linal editor is again
greatly to blame here. According
to the text Baruch says : " Thou
hast shown me the method of the
times and that which will be after
these things." Now this has not
been done. In the preceding chap-
ter instruction has been given as
to the reason of the retribution
which has come upon the cities of
the Gentiles, and likewise as to the
date when their chastisement will
be consummated. " The method or
scheme of the times " would imply
such information as we find in xxiv.
2 -XXV. taken in conjunction with
xiii,, or to xxvii.-xxx. In xx. 6
certain disclosures are promised re-
garding " the method of the times."
The phrase is found also in xlviii. 1.

The retribution . . . spoken of by
Thee. These words probably refer
to xiii, 5, and yet the retribution in
question is first mentioned, not by
God but by the cities (xiii. 4), unless
we suppose xxv. 3 to precede xiv.

Will be of advantage to the
nations. In xiii. 5-11 the context
is against the idea of a remedial
chastisement of the Gentiles, which
seems to be asserted here. Here,
again something seems wrong.

CHAPTERS XIII. I2-XIV. 7

nations will be left in those times, to whom those words
shall be said which Thou didst say. 3. For what
advantage is there in this, or what (evil), worse than what
we have seen befall us, are we to expect to see ? 4.
But again I will speak in Thy presence : 5. What have
they profited who confessed before Thee, and have not
walked in vanity as the rest of the nations, and have
not said to the dead : ' Give us life,' but always feared
Thee, and have not left Thy ways ? 6. And lo ! they
have been carried off, nor on their account hast Thou
had mercy on Zion. 7. And if others did evil, it was

2. Few nations loill be left in
those times to whom, etc. Do these
words refer back to xiii. 3 ? In
tliat case Baruch complains that few
of the Gentile nations will be alive
to whom the words in xiii. 5, 7-11
are to be addressed.

3. These words seem to point to
xiii. 6 ; cf. "they will expect" and
" what . . . are we to expect to see? "
But here they undoubtedly refer to
Israel, whereas there they naturally
refer to the Gentiles.

4-19. Of what profit has been
the righteousness of the righteous ?
Of none ; for it has helped neither
them nor their city, though the last
was at least their due (verses 4-7).
Seeing this is so, man cannot under-
stand Thy judgment (verses 8, 9),
for he is but a breath ; his birth is
involuntary, and his end a mystery
(verses 10, 11) ; for that end the
righteous indeed may hope, for they
have treasures in heaven, but for us
there is only woe, here and here-
after (verses 12-14). Hence what
Thou hast done on Thy servants'
behalf Tho\i knowest, but we can-
not discover. The world indeed
Thou didst say was made for man.
But how can this be ? We pass

away and the world abides (verses
15-19).

5. Confessed before Thee. I have
here emended Q.ii|,.» = " knew " into

Q-*^o) = " confessed."

Walked in vanity. Jer. ii. 5.

Have not said to the dead, etc.
Cf. Isa. viii. 196 : " On behalf of the
living should they seek unto the
dead? "

6, 7. In these verses the destruc-
tion of Zion seems to be far in the
background.

6. Ha.ve been carried off. Cf. Ixxxv.
3. I have here followed Ceriani's

emendation of Q^^^iaZ] into

Q£i^<»*Z|, who rightly compares
XV. 2.

Nor on their account hast Thou
had mercy on Zion. This was a
great difficulty to the Jew. The
presence of ten righteous men would
have preserved Sodom ; why then
did Zion fall ? Moreover, the pre-
servation of the world, according to
the Talmud (Weber, 201), depended
on Israel. See xiv. 18, note.

7. We have here ideas which in
some respects resemble those in
Gen. xviii. 23-33. But whereas it

THE APOCALYPSE OF BARUCH

due to Zion, that on account of the works of those
who wrought good works she should be forgiven, and
should not be overwhelmed on account of the works
of those who wrought unrighteousness. 8. But who,
0 LoED, my Lord, will comprehend Thy judgment, or
who will find out the profoundness of Thy path ? or
who will think out the gravity of Thy way ? 9. Or
who will be able to think out Thy incomprehensible
counsel ? or who of those that are born has ever found

is taught there that God would
spare a city because of the righteous
persons in it, here and in ii. 2 it is
the works of the righteous con-
sidered in themselves that are put
forward as the ground of such
mercy. On the question of good
works the thought of the writers in
this book, i.e. between 50 and 80
A.D., is to be described as follows :
(a) The righteous are saved by
their works (li. 7) ; they are justified
by the law (li. 3) ; for righteousness
is by the law (Ixvii. 6). {h) Their
works impart confidence to the
righteous with respect to God when
they pray for themselves or others.
Thus Hezekiah trusted in his works
and was hopeful in his righteousness,
and so God heard him (Ixiii. 3, 5) ;
and the prophets also were heard
because they trusted in their works
(Ixxxv. 2). (c) But the works of the
righteous avail not themselves only ;
they are a defence also to the
unrighteous among whom they
dwell (ii. 2), and even after their
death their works are regarded as a
lasting merit on the ground of which
mercy should be shown to Zion (xiv,
7; Ixxxiv. 10). {d) Again these works
are conceived as going before them
to the next world, and being there
guarded in the treasure chambers of
God (xiv. 12), where they will be kept

safely till the final judgment (xxiv.
1 ) ; hence the righteous hope for the
end and leave the world without
fear (xiv. 12). (On the teaching of
this book as to faith, see note on liv.
21.) In 4 Ezra the doctrine of
works as it is found in Baruch can
hardly be said to exist. To [h) and
(c) we find no parallels and only
seeming parallels to (a), such as
men "will be able to escape by
their works or their faith in which
they have believed " (ix. 7), and that
"God will guard those who have
works and faith in the Most
Mighty " (xiii. 23). It will be ob-
served that the doctrine of salva-
tion by works is carefully guarded
against by the addition of the words
"and faith." To {d) we have good
parallels in vii. 77, where Ezra is
said to have "a treasury of works
laid up with the Most High,"
and in viii. 33, where " the righte-
ous are those who have many
works laid up with Thee : from
their own works will they receive
reward."

Though the doctrine of justifica-
tion as taught in Baruch should
naturally be discussed here, we must
refer the reader to the note on
xxi. 9.

8. 0 Lord, my Lord. See iii. 1,
note.

CHAPTER XIV. 8-14

the beginning or end of Thy wisdom? 10. For we
have all been made like a breath. 11. For as the
breath ascends from the heart, and returning not is
extinguished, such is the nature of men, who depart
not according to their own will, and know not what
will befall them in the end. 12. For the righteous
justly hope for the end, and without fear depart from
this habitation, because they have with Thee a store of
works preserved in treasuries. 1 3. On this account also
these without fear leave this world, and trusting with joy
they hope to receive the world which Thou hast promised
them. 14. But unto us there is woe, who also now
are shamefully entreated, and at that time look forward

10. See references on next verse.

11. Ascends from the heart, and
returning not is extinguished. Cf.
Ps. Ixxviii. 39 : "a wind that passeth
away, and cometh not again ; " Ps.
cxlvi. 4 ; Job vii. 7 ; James iv. 14.
This rendering rests on a slight
change of order in the text, i.e.

^ji P^O j^.!:* Sg instead of
^JlO )^^ ^^ P^. Ceriani
and Fritzsche render the text,
" ascendit quin procedat de corde et
restinguitur."

Depart not according to their
own xoill. Man does not settle the
hour of his departure from this life.
Cf. xlviii, 15 ; 4 Ezra viii. 5, "con-
venisti enim obaudire "^.(read nolens
with Syr. for obaudire) et profecta
es nolens."

Knovj not what, etc. Cf. Slav.
En. ii. 1 ; vii. 5.

12. The righteous justly hope.
Eth. En. cii. 4.

A store of works, etc. The text

reads | 71^ < H^^ = "a force or

supply "of works." But it also =
"a store of works." Cf. 4 Ezra

vii. 77, where we find "a treasure
of works." In Shabhath, 316, a man
is spoken of as having nvDT ni;iN,
'' a treasure of merits " in heaven.
Cf. Matt. vi. 19, 20 ; Pss. Sol. ix. 9,
6 TTOiOtV diKaioaijvrjv Orjaavpl^ei ^ci}7]v
eavT^ Trapa Kvplip. See note on
verse 7.

13. The world which Thou hast
promised. This is clearly the
spiritual world. Thus in li. 3
the righteous after death are to
"receive the world which does not
die, which is then promised to
them;" in xliv. 13, 15 "theirs is
the inheritance of the promised
time," "for unto them will be
given the world to come ; " and in
XV, 7, 8 "the world which is to
come " is said to be on their
account. Cf. 4 Ezra ix. 13. It is
referred to again in xxi. 25 and
Ixxxiii. 5 under the general name
of something promised. Through-
out B^ there is no promise of an
earthly felicity, but only of spiritual
transmundane blessedness.

14. There is woe. Cf. for diction
Ixxxiv. 11 ; 4 Ezra xiii. 16.

THE APOCALYPSE OF BARUCH

(only) to evils. 15. But Thou knowest accurately
what Thou hast made on behalf of Thy servants; for
we are not able to understand by means of any good
thing that Thou art our Creator. 16. But again I
will speak in Thy presence, 0 Lord, my Lord. 17.
When of old there was no world with its inhabitants,
Thou didst devise and speak with a word, ar i forth-
with the works of creation stood before Thee. 18.
And Thou didst say that Thou wouldst make for Thy
world man as the administrator of Thy works, that it
might be known that he was by no means made on
account of the world, but the world on account of him.

[or

I.e.

Evils. These words refer back
to xiv. 3, and their subject is again
touched upon in xv. 1. What these
are is given in xliv. 15 ; Ixxxv. 13.

15. What Thou hast made
done) on behalf of Thy servants.

my rendering is right, the entire
verse appears to be in its wrong
place, and should be read after verse
16. The sense then would be ex-
cellent : " Thou knowest Avhat good
things Thou hast created on behalf
of Thy servants ; but we know of
none : yet Thou didst say that
Thoti didst make the world for man,"
etc. (verses 15, 17, 18). But the
Syriac may be translated, "what
Thou hast made out of Thy ser-
vants," or if we neglect the diacritic
point, " what Thou has wrought out
of Thy works." Ceriani translates
the verse : " Tu autem recte nosti
quid feceris de servis tuis : quia
nos non possumus intelligere aliquid
boni, quomodo tu sis fictor noster."
Before aliquid we should read " per."
17. Speak with a word, etc. Cf.
Gen. i. 6, 7 ; Ps. xxxiii. 6 ; Heb.

xi. 3 ; 2 Peter iii. 5 ; Slav. En.
xxiv. 5 ; XXV. 1 ; 4 Ezra vi. 38.

18. Thou wouldst make for Thy
world man^ etc. Cf. Gen. i. 26, 28 ;
Ps, viii. 6 ; 4 Ezra vi. 54,

The world on account of him. So
far as I am aware this exalted view
of man's dignity in respect of the
world is not found earlier than the
first century of the Christian era.
It recurs frequently in the literature
of this time : cf, xiv, 19 ; xv, 7 ;
xxi, 24 (this doctrine is thus con-
fined to B^ in this book) ; Assumpt.
Mosis i, 12 ; 4 Ezra vi. 55, 59 ; vii.
11 ; viii, 44 ; ix, 13, In these
passages the statement of the reason
for the creation of the world as-
sumes three forms : First, the world
was created on account of man
(Apoc. Bar, xiv, 18 ; 4 Ezra viii. 1,
44). But the writers of these books
if pressed, would at once have with-
drawn this statement in favour of
two diverging statements : the one,
that the world was created on
account of Israel (4 Ezra vi. 55,
59 ; vii. 11 ; Assumpt, Mosis i, 12) ;
the other that the world was created
on account of the righteous in Israel

CHAPTERS XIV. 15-XV. 5

19. And now I see that as for the world which was
made on account of us, lo ! it abides, but we, on account
of whom it was made, depart."

XV. And the Lord answered and said unto me :
" Thou art rightly astonied regarding the departure of
man, but thou hast not judged well regarding the evils
which befall those who sin. 2. And as regards what
thou hast said, that the righteous are carried off and
the impious are prospered, 3. And as regards what
thou hast said : * Man knows not Thy judgment ' —

4. On this account hear, and I will speak to thee,
and hearken, and I will cause thee to hear My words.

5. Man would not rightly have understood My judg-
ment, if he had not accepted the law, and if his fear

(Apoc. Bar. xiv. 19 ; xv. 7 ; xxi.
24). Either of the latter forms the
real Jewish view from the Christian
era onwards. Thus in the Talmud,
it is either Israel, or the righteous
in Israel, that were the cause of the
world's creation and its subsequent
preservation. Thus in Bammidbar
rabba, ii., " if Israel were not, the
world would not exist " ; in the
Shemoth rabba, xxviii., "The world
was created owing to the merits of
Israel, and upon Israel stands the
world." See Weber, pp. 201, 202,
for other passages of the same
import. See also note on xv. 7.

19. See note on last verse. That
the " us " and the " we " here are
the righteous is clear from xv.
7. This verse shows that the
writer believed in the view that the
safety of the world svas bound up
with that of the righteous.

In Pesikta 2006 God is said to
have created the world on account
of Abraham's merit (Weber, p. 295).

XV. 1. Astonied regarding the de-

parture of man. These words refer
to xiv. 19. The Syriac noun trans-
lated " departure " is derived from
the verb translated "depart" in
xiv. 19. In xiii. 3 Baruch was
"astonied" about the fate of Jer-
usalem.

Not judged rightly regarding the
evils, etc. See xiv. 3, 14.

2. See xiv. 6.

3. See xiv. 8, 9.

5. The law. The law was the
centre round which Jewish thought
and life revolved. To a limited
extent the Messianic expectation
was likewise a centre. Frequently
we find that in proportion as the
one is emphasised the other falls
into the background. This will
receive illustration as we proceed to
examine the position assigned to
the law and the Messiah respectively
in the five main constituents of this
book. Thus in B^ (written after
70 A.D.) lohere tlie restoration of
Jerusalem is looked for, but no
Messiah, the law is spoken of as

THE APOCALYPSE OF BARUCH

had not been (rooted) in understanding. 6. But now,

follows : God gave the law to Israel
(Ixxvii. 3) ; for transgressing it they
were sent into exile (Ixxvii. 4 ;
Ixxxiv. 2) ; but let not Israel with-
draw from the law (xliv. 3), but obey
it (xlvi. 5) ; let them remember it
(Ixxxiv, 8) ; for if they do so, they
will see the consolation of Zion (xliv.
7), and a son of the law will never
be wanting (xlvi. 4), nor a lamp nor
a shepherd (Ixxvii. 16) ; for lamps
and shepherds are from the law, and
though these depart the law stands
(Ixxvii. 15) ; if they remember it,
they will see the consolation of
Zion (xliv. 7). In B'^ wJiere there is
no Messiah and no expectation of
the restoration of Jerusalem, the
law is still further glorified. Thus
Moses brought the law to Jacob
(xvii. 4) ; this conveyed a knowledge
of the judgment of God (xv. 5), and
entailed retribution on the con-
sciously disobedient (xv. 6 ; xix.
3 ; xlviii. 40) ; it will exact all its
rights (xlviii. 27), and repay the
transgressor (xlviii. 47) ; apostates
from it (xli. 3) will be specially
dealt with (xlii. 4). On the other
hand it will protect those who
receive it in their hearts (xxxii. 1 ;
xlviii. 24) ; by it they will be
justified (li. 3), and in it will be the
hope of the righteous (li. 7) ; the
law is with Israel, and so long as
they obey it they will not fall
(xlviii. 22, 24). They have received
one law from One (xlviii. 24). In
B^ (which is akin to xiii. 2 in this
respect) Israel has nothing save the
Mighty One and the law (Ixxxv. 3) ;
they have one law by one (Ixxxv.
14). When, however, we turn to
the Messiah Apocalypses A^ ( =
xxvii.-xxx. 1), A^ (=xxxvi.-xl.), A^
(=liii.-lxxiv.), and to S. (=:x. 6-
12) which form more than a third
of the entire book, we find no men-
tion at all of the law in A^ and S.
In A^ there is only one mention of

it, i.e. God's law is life (xxxviii. 2).
In A^ it naturally becomes more
prominent, as A^ gives a brief history
of God's dealings with Israel. The
law and the tradition were observed
by Abraham and his sons (Ivii. 2).
Thus, through the agency of Moses,
its light shone on those in darkness
(lix. 2). God imparted to Moses
certain studies of the law (lix. 3).
Josiah alone was faithful to it in
his time (Ixvi. 5). Such as loved
it not perished (liv. 14). Righteous-
ness comes by the law (Ixvii. 6).
Thus we observe that in purely escha-
tological descriptions such as A^,
there is not a single allusion to the
law : the Messiah is the entire
centre of interest. This is practi-
cally true in A^ also ; for the refer-
ence in xxxviii. 2 does not belong
to the account of the last things.
In A^ finally, most of the references
are to historical incidents, though
it is true that in A^ great store is
set by the law. The law was the
centre of Jewish life, the source of
righteousness, and in fact its spiritual
schoolmaster, till the advent of the
Messiah had arrived. Thencefor-
ward (Ixx.-lxxiv.) there is not even
an allusion to it. The same pheno-
mena are observable in the various
constituents of 4 Ezra. Thus in
the three or four distinct Messiah
Apocalypses in that book (accord-
ing to Kabisch's critical analyses)
the law is only mentioned two or
three times. The only strong ex-
pression regarding it is in xiii. 38,
and there the text is doubtful. In
the groundwork of the book {circ.
100 A.D.) however, xoherewefind no
hope of a Messiah nor of a restored
Jerusalem, the law, as might be ex-
pected, has a more important role
to play. Thus God gave the law to
Jacob (iii. 19). He sowed it in
them that they might keep it (ix.
32), but it bare no fruit owing to

CHAPTER XV. 6-8

because he transgressed though he knew, yea, on
account of this also, he shall be tormented because he
knew. 7. And as regards what thou didst say touch-
ing the righteous, that on account of them has this
world come, nay more, even that which is to come
is on their account. 8. For this world is to them

the evil heart (iii. 20) ; they
neglected it (vii. 20), did not keep
it (ix. 32), rejected it (vii. 72),
despised it (vii. 24 ; viii. 56), yet
the law cannot perish (ix. 37.)
Some did try to keep the law per-
fectly in this life (vii. 89), and God
bore testimony to them because
they did so (vii. 94) ; these acquired
a store of good works (vii. 77 ; viii.
33), and from these they received
their reward (viii. 33) ; and yet none
can claim heaven purely as the
reward of their righteousness, for all
men have sinned (viii. 35).

It is obvious at a glance that the
possession of the law by Israel is
less a subject of self-gratulation in
4 Ezra than in Baruch. In the
latter, especially in B^ (written, like
the groundwork in 4 Ezra, after 70
A.D., and having no expectation of
the Messiah or a restored Jerusalem)
the law is everything : it protects
the righteous (xxxii. 1), justifies
them (li. 3), is their hope (li. 7),
and so long as it is with Israel,
Israel cannot fall (xlviii. 22, 24).
In Ezra, on the other hand, the law
has begotten in the writer such a
sense of sin that he trembles before
it. Man needs mercy, not the award
of the law ; for all have sinned (viii.
35), and all but a very few would
perish, but for the divine compas-
sion (vii. 139).

5, 6. Jf his fear had not been
{rooted) in understanding. But
7101V, because he transgressed though
he knew, etc. Here Ceriani followed
by Fritzsche has mistranslated

^^v, ( = transgressus est) by " fecit,"

thus taking it for jH^. This

thought partially recurs in xix. 3 ;
xlviii. 40, " Each of the inhabitants
of the earth knew when he was
committing iniquity " (see note in
loc), Iv. 2 ; and almost a perfect
parallel is found in 4 Ezra vii.
72 : "Qui ergo commorantes sunt
in terra hinc cruciabuntur quoniam
sensum habentes iniquitatem fece-
runt." Cf. Luke xii. 48.

7. As regards . . . ?ias this
loorld come. See note on xiv. 18.
Nowhere in the present book are
these words given as a divine utter-
ance. The same statement is again
made in xxi. 24. From a similar
statement in 4 Ezra vi. 55, at the
close of the short hexaemeron there,
it is probable that some such state-
ment was originally included in
that hexsemeron in its independent
form. On this hexaemeron see
xxix. 4, note. Cf. 4 Ezra vi. 55 ;
vii. 11.

Seeing that this world is "a
trouble and a weariness" to the
righteous, it is hard to understand
such a belief unless we suppose
that it was designed to be their
discipline for the future life. Cf.
Iii. 6. On the world which is to
come, see xiv. 13, note.

8. This world is to them a
trouMe . . . with much labour. Cf.
xlviii. 50 ; li. 14 ; 4 Ezra vii. 3-14 ;
Kom. viii. 18 ; 2 Cor. iv. 17. This
world is evidently regarded by the

32 THE APOCALYPSE OF BARUCH

a trouble and a weariness with much labour ; and that
accordingly which is to come, a crown with great glory."

XVI. And I answered and said : " 0 Lord, my
Lord, lo ! the years of this time are few and evil, and
who is able in this little (space) to acquire that which
is measureless ? "

XVII. And the Lord answered and said unto me :
" With the Most High account is not taken of much
time nor of a few years. 2. For what did it profit
Adam that he lived nine hundred and thirty years,
and transgressed that which he was commanded ? 3.
Therefore the multitude of time that he lived did not
profit him, but brought death and cut off the years
of those who were born from him. 4. Or wherein
did Moses suffer loss in that he lived only one hundred
and twenty years, and, inasmuch as he was subject
to Him who formed him, brought the law to the

writer of B^ but not of B^ as a of great glory." Observe that if we

scene of trial and sorrow : a man retranslate these words into Hebrew,

must give himself to an ascetic life we have a paronomasia already

here if he is to attain blessedness familiar from Isa. Ixii. 3 ; Ezek.

hereafter. There is a more ascetic xvi. 12 ; xxiii. 42, i.e. moy

tone about 4 Ezra. In the Eth. En., -j--, mNSn2

however, still stronger statements ' ■, -i

are found. Thus in xlviii. 7 the ^f^l[^^{ ['''''' ' ' ' f'^^^^'^'^^-
Messiah " preserveth the lot of the 'xVIL 1. The Most High. This

righteous because they have hated , .,, , , . th -r.9 -r.? i » ^

^, T • q xv 1^ i title belongs to B\ B^ B"*, and A^.

and despised this world of un- o, t ^■ n ti t ■ i i •

. -u , ^ M ■, • ... fj ^ ■, See XXV. 1 ; liv. 9, 17 ; Ivi, 1 ; Ixiv.

righteousness, and m cviii. 7 God ^ ^ , •• a '7 \ ■ n i ^7

^ u ,, ... n .-, 6, 8 ; Ixvu. 4, 7 ; Ixix. 2 : Ixx. 7 ;

recompenses "the spirits of the ,' . ', , •■ >, oi i i o

1, T.1 ] -p 4.-U 1, «j- J- Ixxvi. 1 : Ixxvu. 4, 21 ; Ixxx. 1, 3 ;

humble and of those who afflict , • n\ i ■■ r> n ^ ••• -i

., . , T " q Ti • +Ts Ixxxi. 2, 4 ; Ixxxu. 2, 6 : Ixxxiii. 1 ;

their bodies, and likewise those , » 19

(cviii. 10) who, though "trodden o 'e. ' l^ ^ -n i. o

^1 ^ 4. £ • 1 J " 14 1 A 3. Brought death, etc. See xxiii.

under foot of wicked men, " loved 1 +

heaven more than their life in this ' ^ W x.^ j? 7 j. /-ay a

, , ,, 4. Brought the law, etc. Cf. 4

Ezra iii. 19. "Give the law to the
Crown loith great glory. Cf. 1 seed of Jacob, and the command-
Pet, v. 4. We should expect " crown ment to the race of Israel."

CHAPTERS XVI-XIX. 2

seed of Jacob, and lighted a lamp for the nation of
Israel."

XVIII And I answered and said: "He that
lighted has taken from the light, and there are but
few that have imitated him. 2. But those many whom
he has lighted have taken from the darkness of Adam,
and have not rejoiced in the light of the lamp."

XIX. And He answered and said unto me :
"Wherefore at that time he appointed for them a
covenant, and said : ' Behold I have placed before you
life and death,' and he called heaven and earth to wit-
ness against them. 2. For he knew that his time was
but short, but that heaven and earth endure always. 3.

Lighted a lamp. Cf. lix. 2, " lamp
of the eternal law." The thought
in both phrases is drawn from Ps.
cxix. 105, " Thy word is a lamp," etc.
Cf. xviii. 2.

XVIII. 1. Has taken from the
light, i.e. has chosen the light. In
the next verse the many are said to
have chosen the darkness of Adam.

2. The law and Adam are in this
passage symbolical names for the
opposing powers of light and dark-
ness. This thought is foreign to the
O.T. though Gen. i.-iii. has prepared
the way for it. Adam is here, as in
the Slav. En., represented as the
primary source of human transgres-
sion, whereas in the Eth. En. and
Jubilees human depravity is traced
mainly to the angels that sinned
with the daughters of men. Again,
as in the Slav. En., the writer does
not teach the doctrine of original sin
and inherited spiritual incapacities.
He implies rather that man is left
to determine his own destiny, to
choose light or take darkness for
his portion, just as in much later

times it was said : " God does not
determine beforehand whether a
man shall be righteous or wicked,
but puts this into the hands of the
man himself" {Tanchuma, Pikkude
3). See Slav. En. xxx. 15, 16,
notes. The same view is enforced
in A', i.e. liv. 15, 16. See notes in
loc.

XIX. 1, 2. Because few chose
light and many chose darkness,
Moses showed further that their
choice of light or darkness was
likewise a choice of life or death,
xix. 1-3 looks like an addition of
the final editor. The answer to
xviii. seems to begin with xix. 4.

Behold I have placed, etc., Deut.
xxx. 19. Called heaven, etc., Deut.
iv. 26 ; xxx. 19 ; xxxi. 28. Cf.
Ixxxiv. 2 ; Ass. Mos. iii. 12.

Later times seem to have drawn
from Deut. xxx, 19 the conclusion
that the permanence of the law was
bound up with that of heaven and
earth. Cf. ver. 2; Matt. v. 18.
Contrast Luke xvi. 17 ; Mark xiii.
31.

34 THE APOCALYPSE OF BARUCH

For after his death these sinned and transgressed (the
covenant), though they knew that they had the law
reproving (them), and the light in which nothing could
err, also the spheres, which testify, and Me. 4. Now
regarding everything that is it is I that judge, but
do not thou take counsel in thy soul regarding these
things, nor afflict thyself because of those which have
been. 5. For now it is the consummation of time that
is sought, whether of business, or of prosperity, or of
shame, and not the beginning thereof. 6. Because if a
man be prospered in his beginnings and shamefully
entreated in his old age, he forgets all the prosperity
that he had. 7. And again, if a man is shamefully
entreated in his beginnings, and at his end is pros-
pered, he remembereth not again his evil entreatment.
8. And again hearken : though each one were prospered
all that time — all the time from the day on which
death was decreed against those who transgress — and

3. Transgressed. This word re- iravrbs xp^yA^ctros tt)v reXevTrjv, ktj
curs in the same connection (Ixxxiv. diro^riaeTai. TroWotat yap St) vtto-
2) where it has as its object "the 5^(ai dX^op 6 6ebs irpoppi^ovs dv-
law." We must supply this or iTpexpe. It was a familiar Hellenic
"the covenant" from ver. 1. theme. Cf. Soph. Track. 1-3 ; Oed.

4. These words deal with Baruch's Rex, 1494-97 ; Eurip. Androm. 100-
difficulties in xviii. 1, 2. Do not 103, etc.

distress thyself with such problems ; 8. Though a man . . . vanity.

the end of all things is at hand. This seems the natural rendering of

5. Here only the end of all the passage. Ceriani renders: "Omne
things is looked for — not an earthly tempus istud a die quo decreta fuit
felicity in a rebuilt Jerusalem. mors contra eos qui praetereunt in

6-8. The end of all things is at isto tempore, si unusquisque pro-
hand, and the only important ques- speratus esset, et in fine suo in vani-
tion is : How does it find a man ? tatem corrumperetur, esset omne."
will it bring him shame or honour ? Fritzsche quite wrongly writes
We are strongly reminded here of "vanum" for "omne."
the well-known words of Solon in On which death was decreed, etc.
Herodotus i. 32 aKoirinv bk XP^ See xxiii. 4, note.

CHAPTERS XIX. 3-XX. 4

in his end was destroyed, in vain would have been
everything."

XX. Therefore, behold ! the days will come, and
the times will hasten more than the former, and the
seasons will speed on more than those that are past,
and the years will pass more quickly than the present
(years). 2. Therefore have I now taken away Zion,
in order that I may the more speedily visit the
world in its season. 3. Now therefore hold fast in
thy heart everything that I command thee, and seal
it in the recesses of thy mind. 4. And then I will

XX. 1. Therefore. It is not clear
that this word follows upon any-
thing in xix. It could be taken
closely with xviii. So far as I can
see it is best to regard it as follow-
ing directly on xiii. 3a. Jerusa-
lem has fallen, therefore the
years intervening before the judg-
ment will be shortened. Cf. liv.
1, " Against the works of the in-
habitants of the earth Thou dost
hasten the beginnings of the
times " ; Matt. xxiv. 22. For the
probable order of the text origin-
ally see pp. 20, 119.

The days will come. Cf. xxiv. 1 ;
xxxi. 6 ; xxxix. 3 ; 4 Ezra vi. 18.
A familiar O.T. phrase. Cf. Jer.
xxiii. 7 ; xxx. 3, etc.

The times will hasten. Cf. Ixxxiii.
1, 6, where almost the same thoughts
and diction recur. Cf. liv. 1 ; 4
Ezra iv. 26.

2. The fall of Jerusalem is one
of the steps preparatory for the
final judgment. See xxi. 21. There
is no hope here of a restored Jer-
usalem. See i. 4, note.

Speedily visit. The Syriac liter-
ally = (TTreicru} koI iTnaK^xl/w/Jut, a
Hebraism, npSNi incn,

Visit. Cf. xxiv. 4 ; Ixxxiii. 2.

This word seems to be used in
Baruch in a bad sense of the penal
visitation of God, as in Exod. xx. 5
Ps. Ixxxix. 32 ; Jer. vi. 15 ; ix. 25
xi. 22, etc. ; also in 4 Ezra v. 56
vi. 18 ; ix. 2 ; Pss. Sol. xv. 14.
The word {ipsi = iTnaK^Trrecrdai) has
generally a good sense in the O.T.,
as in Gen. xxi. 1 ; Exod. iv. 31 ;
Job X. 12 ; Pss. viii. 4 ; Ixxx. 14 ;
also in Ecclus. xlvi. 14 ; Wisdom
vii. 7, 13 ; Pss. Sol. iii. 14 ; x.
5 (?) ; xi. 2, 7 ; always in the
N.T., as in Luke i. 68, 78 ; vii.
16 ; xix. 44 ; Acts xv. 14 ; 1 Peter
ii. 12. It is noteworthy that where-
as in the N.T. the thought of God's
visitation is one of joy, its associa-
tions in 4 Ezra and Baruch are fear
and wrath to come.

3. Everything that I command
thee. The relative is omitted in
the Syriac, but both the sense and
the Syriac idiom require it. If the
text is right, we must take it as a
Hebraism ; for the Hebrew admits
the omission of the relative. We
must then suppose this Hebraism
misunderstood by the Greek trans-
lator ; for neither does the Greek
allow of the omission of the rela-
tive.

THE APOCALYPSE OF BARUCH

show thee the judgment of My might, and My
ways which are past finding- out. 5. Go therefore
and sanctify thyself seven days, and eat no bread, nor
drink water, nor speak to any one. 6. And afterwards
come to that place, and I will reveal Myself to thee,
and speak true things with thee, and I will give thee
commandment regarding the method of the times ; for
they will come and will not tarry.

The Peayer of Baruch the Son of I^eriah

XXI. And I went thence and sat in the valley of
Cedron in a cave of the earth, and I sanctified my

4. Show thee the judgment of My
might. In Ixxxiii. 7 we have a
nearly related phrase, "The con-
summation . . . will show the great
might of its ruler."

6. That place. See xiii. 1, note.

Method of the times. See xiv. 1,
note.

Will come and will not tarry,
Hab. ii. 3. Cf. xlviii. 39 of text.

The Fifth and Sixth Sections

XXI.-XLVI. This constitutes the
fifth section of the book according
to the present text, but in reality
the fifth and sixth sections (see v. 7,
note). For according to the scheme
of the final editor, events proceed in
each section in a certain order : thus
first we find a fast, then generally a
prayer or lamentation, then a divine
message or disclosure followed by
an announcement to the people.
Thus we have here the fast of seven
days in Cedron (xxi. 1) ; the prayer
on MountZion (xxi. 4-26) ; therevela-
tion (xxii. - xxx.) ; address to the

people assembled in Cedron (xxxi.-
xxxiv). At the close of xxxiv. there
should follow a fast of seven days.
The sixth section should open with
this fast, but all mention of it has
disappeared from the present text.
After the fast comes a vision (xxxvi.-
xl.) and a revelation regarding
apostates and proselytes (xli. xlii.)
with some further disclosures (xliii.) ;
then the sixth section duly closes
with an address to the people (xliv.-
xlvi.)

It will be observed that xxi.-
xlvi. embrace material from a
variety of sources. Thus xxvi.-
XXX. 1=:A^, and xxxvi.-xl. = A^ are
independent Messiah apocalypses,
and xliii. xliv. 7 ; xlv. xlvi. are
derived from B^. What remains of
B^ has been completely rearranged
according to the views of the final
editor. For what was probably
the original order of B^ see p. 119,
and the Introduction, pp. Ixi.-lxiii.

XXI. 1. Cedron. See v. 5. On
the fasts of Baruch see notes on v.
7 and ix.

Cave. Cf. Assumpt. Mos. ix. 6.

CHAPTERS XX. 5-XXI. 5

soul there, and I eat no bread, yet I was not hungry,
and I drank no water, yet I thirsted not, and I was
there till the seventh day, as He had commanded me.
2. And afterwards I came to that place where He
had spoken with me. 3. And it came to pass at
sunset that my soul took much thought, and I
began to speak in the presence of the Mighty One,
and said : 4. " 0 Thou that hast made the earth hear
me, that hast fixed the firmament in its fulness, and
hast made firm the height of the heaven by the spirit,
that hast called from the beginning of the world that
which did not yet exist, and they obey Thee. 5.
Thou that hast commanded the air by Thy nod, and
hast seen those things which are to be as those things

2. That place. Probably Mount
Zion. Cf. XX. 6 and xiii. 1 ; otherwise
the temple, x. 5. But this and some
other such place determinations may
be due to the final editor. The
scene of the fast, the prayer, and
the revelation was probably the
same. See xlvii. 1, note.

3. Tlie Mighty One. This is the
first time this title occurs. It is
found in B^, B^, A^ but not in A^,
A'^. See XXV. 4 ; xxxii. 1, 6 ;
xxxiv. ; xliv. 3, 6 ; xlvi. 1, 4 ; xlvii.
1 ; xlviii. 1, 38 ; xlix. 1 ; liv. 1 ;
Iv. 6 ; Ivi. 2, 3 ; lix. 3 ; Ixi. 6 ;
Ixiii. 3, 5, 6, 8, 10 ; Ixiv. 3, 4 ; Ixv.
1 ; Ixvi. 1, 5, 6 ; Ixvii. 2 ; Ixx. 2,
5 ; Ixxvii. 11, 26 ; Ixxxi. 4 ; Ixxxii.
5 ; Ixxxiv. 1, 6, 7, 10 ; Ixxxv. 2, 3.

4. By the spirit. Have we here
a reference to Gen. ii. 1, " The spirit
of God," or does the whole phrase,
"made firm ... by the spirit,"
show a connection partly with the
LXX. of Ps. xxxiii. 6, ry Xbyi^)
Kvpiit) ol ovpavol i(TT€pe<J!}6T]<rav Kal
T<^ TTveufxaTt Tov (TTdfiaros kt\.

Hast called . . . that which did
not yet exist. Cf. xlviii. 8, " with a
word Thou quick enest that which
was not." We seem to have here
creation ex nihilo. On the other
hand the words above are found in
Philo, de Justitia, rd, yap fir) 6vTa
iKdXeaev et's rd eZvai. This may be
accidental. At any rate the funda-
mental principles of the two writers
are different ; for, except in the De
Somno, i. 13, Philo taught the forma-
tion of the world from pre-existent
elements. See Slav. En. xxiv. 2 ; xxv.
1, notes. Such expressions as that in
the text spring from the repeated
"and God said," Gen. i. Cf. Ps.
cxlviii. 5 ; Philo, de sacrif. Abel et
Cain, 6 yap debs X^ytov dfia iiroiei,
fjt,r}d^v /iera^i) afx<potv ridels. In 2
Pet. iii. 5, " There were heavens from
of old, and an earth compacted out
of water ... by the word of God,"
we have the same teaching, with the
additional idea that the solid earth
was made from the water, as in the
Slav. En. xxviii. 2.

THE APOCALYPSE OF BARUCH

which Thou art doing. 6. Thou that rulest with
great thought the powers that stand before Thee:
(yea) rulest with indignation the holy living creatures,
who are without number, which Thou didst make from
the beginning, of flame and fire, which stand around
Thy throne. 7. To Thee only does this belong that
Thou shouldst do forthwith whatsoever Thou dost wish.
8. Who causest the drops of rain to rain by number
upon the earth, and alone knowest the consummation
of the times before they come : have respect unto my
prayer. 9. For Thou alone art able to sustain all
who are, and those who pass away, and those who are
to be, those who sin, and those who are righteous [as

6. Powers that stand before TJiee.
Cf. xlviii. 10 ; 4 Ezra viii. 21a,
"cui adstat exercitus angelorum."

Creatures, ivho are without number.
lix. 11.

Which Thou didst make from the
beginning. In Jub. ii. 2, the crea-
tion of the angels is assigned to the
first day — evidently on the ground
of Job xxxviii. 7. According to
Targ. Jer. I. on Gen. i. 26, and
Shemoth rabba, 15, God created the
angels on the second day. So also
Slav. En. xxix. 1.

7. Pss. cxv. 3 ; cxxxv. 6 ; Jonah
i. 14.

8. The drops of rain to rain by
number. Cf. lix. 5 ; Ecclus. i. 2 ;
Slav. En. xlvii. 5, note.

Alone kno^oest the end of the times.
Cf. liv. 1.

9. Those who sin, and those
who are righteous. For "who are
righteous " the Syriac reads here and

in xxiv. 2 _*i0^^^^9 = "who are

justified" = ot dLKaiovPTai, and in xxi.

11, 12; Ixii. 7, OS^^l] = "have

been justified " = dedcKaLUfx^voi eiaiv.
In all these passages the Syriac is
at fault, but its error is to be traced
to the Greek Version ; for the Greek
translator mistranslated the Hebrew
before him, which was in the former
case D''pi2in, and in the latter ipis.
The grounds for this conclusion are
as follows : (i.) The antithesis to
"those who sin " is not "those who
are justified," but "those who do
righteousness" or "are righteous."
(ii.) If "those who are justified"
was the true text, then its anti-
thesis would not be "those who
sin," as we find it in xxi. 9, 11, 12 ;
xxiv. 2, but " those who are con-
demned," as in Ii. 1 and 4 Ezra iv.
18. (iii.) But since "those who
sin " is undoubtedly original, the
error must lie in the phrase " those
who are justified." (iv.) Now this
error is easy to explain. From
the LXX. we know that pnij was
generally rendered by diKaiovffdai,
and only in a few cases by SiKaios
elvai (Job ix. 2, 15 ; x. 15 ; xv.
14 ; XXV. 4 ; xxxiii. 12 ; xxxiv. 5 ;

CHAPTER XXI. 6-12

living (and) being past finding out], 10. For Thou
alone dost live immortal and past finding out, and
knowest the number of mankind. 11. And if in
time many have sinned, yet others not a few have been
righteous. 12. Thou knowest where Thou preservest

XXXV. 36). The Greek translator,
not appreciating the right meaning
of pnjf in our Apocalypse, gave it the

sense he was most familiar with, and
so mistranslated it by diKaioOadai.
(v.) The above conclusions receive
confirmation from the fact that the
antithesis in our emended text is
actually found in Job x. 15 and
XXXV. 36, 37. I have emended the
text accordingly in xxi. 9, 11, 12 ;
xxiv. 1, 2 ; Ixvii. 2.

The doctrine of justification in
this Apocalypse differs from that
taught in 4 Ezra.

(1) In Baruch men are justified
by the law : thus the text in li. 3 =
i8iKaido6r}(xau iv t(^ vbfii^ jxov (where
liov = Tov deov), and in Ixvii. 6 it =
7] SiKOLiocrvvri ij 4k rod vbfxov, and in
Ixxxi. 7 \i = i(xdidr](Tav iv rots ipyois
airdbv. In Ezra, on the other hand,
the expression " salvation by works "
is qualified by the addition of " and
by faith." Cf. ix. 7 ; xiii. 23. In
fact we do not find there either ex-
pressed or implied the doctrine of
justification by works. (2) Quite
in keeping with what precedes is the
absolute assurance of salvation on
the part of Baruch. He never per-
sonally dreads condemnation : he
looks forward calmly to a life of
future blessedness. Cf. xiii. 3 ;
xxv. 1 ; xlvi. 7 ; Ixxvi. 2. Ezra,
on the other hand, continually as-
sumes his future woe till assured
otherwise in viii. 47-49, 51-54. 4
Ezra xiv. does not belong to the
rest of the book. There is a pessi-
mistic outlook in Ezra as there is an
optimistic one in all Baruch save S
{i.e. X. 6-xii.) The note on xiv. 7

of this book will confirm the view
above taken.

In 4 Ezra " to justify " preserves
its ordinary meaning of " to declare
just " in iv. 18 and xii. 7. It is used
in this sense also in Ecclus. i. 22 ; vii.
5 ; X. 29 ; xiii. 22 ; xviii. 22 ; xxxi.
5 ; xiii. 2. In 4 Ezra, however, we
find another use : thus in x. 16 it
= "to vindicate as just." So also
in Ps. li. 4 ; Isa. xiii. 21 (?) ; Pss.
Sol. ii. 16 ; iii. 5 ; iv. 9 ; viii. 7,
27, 31 ; ix. 3 ; Luke vii. 29 ; Apoc.
Baruch Ixxviii. 5. On the word
SiKaLovv the reader can consult with
advantage Sanday and Headlam's
Romans, pp. 28-31. On the teach-
ing on faith in A^, i.e. chaps, liii.-
Ixxiv., see liv. 25, note.

As living . . . out. This I bracket
as a dittography. See next line.

10. Knoxoest the number of man-
kind. Gen. xxiii. 4, 5 ; xlviii. 4, 6.

11. Men many have sinned, but
many also have been justified.

Others not a few have been right-
eous. This statement differs strongly
from that given in 4 Ezra viii. 3,
where it is said plainly that where-
as " multi quidem creati sunt, pauci
autem salvabuntur," and that the
ratio of the saved to the lost is as the
amount of gold in the earth to that
of the clay in it (viii. 2). This
optimism which we have observed
already (see xxi. 9, note) differentiates
Baruch from Ezra. The latter is in
the main pessimistic both with re-
gard to his own destiny (till other-
wise reassured by God) and that of
the vast bulk of mankind.

12. 13. But this life is not all ;
sin and righteousness have further

40 THE APOCALYPSE OF BARUCH

the end of those who have sinned, or the consummation
of those who have been righteous. 13. For if there were
this life only, which here belongs to all men, nothing
could be more bitter than this. 14. For of what
profit is strength that turns to weakness, or the food
of plenty that turns to famine, or beauty that turns to a
hateful (thing) ? 15. For the nature of man is always
changeable. 16. For we have by no means been
from the beginning what we now are, and what we
now are we shall not afterwards remain. 17. For if
a consummation had not been prepared for all, in vain
would have been their beginning. 18. But regarding
everything that comes from Thee, do Thou inform me,
and regarding everything about which I ask Thee, do
Thou enlighten me. 19. How long will that which
is corruptible remain, and how long will the time of

issues ; else the life of the righteous j i^ave read ^^f l^.. Y>t^ V

here were a crowning bitterness. ' vi^ ^ : ^

13. This verse may be drawn ^ _-aO01 \m,<J\ ^^h,J\> ]^
from 1 Cor. xv. 19, or else both from . m, • ^ t ■■ i- * ^-i

a common source. Of what worth .>Q-j£) This restores, I believe, the

is life ? for (1) it is subject to con- original sense (cf. ver. 15). As the

stant change (xxi. 14, 15) ; and(2)is text stands it = "aut nihil, sicuti

likewise mortal (xxi. 16, 17, 22). quod sumus, est enim ab initio,

14. Strength that turns, etc. nunc non sumus " (Ceriani).
Ixxxiii. 11. , , . , 17. Ver. 22 may have originally

Beauty that turns to a hateful flowed this verse.
{thing). Ixxxui. 12.

15. There is no fixity in the 19. How long will that which is
being of man: he is the creature corruptible remain ? If this question
of change. In ver. 22, which comes from the final editor, its
should follow verses 17, 18, man is answer will be found in xl. 3 ; Ixxiv.
by appointment mortal. 3. But if it belongs to B^, its

16. The text is corrupt. The answer would naturally be found in
above rendering rests on an emenda- xxiii. 7 - xxiv. 1 ; xxxi. 5. The
tion of the text. Thus for li o] y!;fiters of this book (particularly

~ ' the writer of B'*) are greatly im-

fiAy^fOCTI — .AkLkl^ |.^ ^1 ^^^ pressed with the corruptibility of

\ s j^ , * ' the present world. The whole pre-

•^"*^^*I r l"^<^ • ')^**t^ ^^^ sent world, the o^a7n, ^a5;;3eA, belongs

CHAPTER XXI. 13-22

mortals be prospered, and until what time will those
who transgress in the world be polluted with much
wickedness? 20. Command therefore in mercy, and
accomplish all that Thou saidst Thou wouldst bring,
that Thy might may be made known to those who
think that Thy long-suffering is weakness. 21. And
show to those who know not, and let them see that it
has befallen us and our city until now according to
the long-suffering of Thy power, because on account of
Thy name Thou hast called us a beloved people. 22.
Every nature therefore from this onward is mortal.

to the sphere of corruption. Even
so does the Messianic kingdom if it
falls within the olavi hazzeh, as it
does in A^, A^, and A^ in this book.
Thus in A^ the Messianic reign
forms the end of the world of cor-
ruption (xl. 3), and in A^, the end
of corruption and the beginning
of incorruption (Ixxiv. 3). In B^
all that has been is doomed to cor-
ruption (ixxi. 5) ; all that is cor-
ruptible will perish (xliv. 9) ; the
new world that awaits them will
not turn them to corruption (xliv.
12). In B^ what the righteous have
lost was corruptible, but what they
will receive is incorruptible (Ixxxv.
5). The only reference to this
subject in B^ is where Baruch is
told that he will pass away from
the earth and forget all that is
corruptible (xliii. 2). As to the
remaining passages where this word
recurs, the text is doubtful in xlviii.
29, and probably interpolated in
xxviii. 5. In 4 Ezra vii. 113, the day
of judgment is the end of this period
and the beginning of the next immor-
tal period. See also iv. 11 ; vii. 111.
Who transgress. These words
could be rendered " who pass away,"
as in verse 9.

20. This is a prayer for the
hastening of the final judgment (cf.
2 Pet. iii. 4-9).

21. The text is unintelligible as it
stands : ' ' Show to those who know
not, and they have seen what has
befallen us and our city until now
according to the longsuffering," etc.

Merely by the emendation of 0}ia*0

= "and they have seen," into

|0<TlJ=*'and that it has been,"

we arrive at a perfectly consistent
text. The fall of Jerusalem was
brought about in the mercy of God
to hasten the final judgment. See
verse 23 ; xx. 2.

But, if the text is correct, it = Kal
eojpaKaaiv = int). Have we here an

instance of the Hebrew perfect with
strong waw used as a continuation
of the imperative ? In that case
the original may have been ymn

13*? mpj nts'N nK ^H-\^

= " Show

. . . and let them see that it has
happened to us." I have emended
accordingly.

A beloved people. Cf. v. 1.

22. It is obvious that this verse
breaks the connection of thought.
It should be read after verse 17 as

THE APOCALYPSE OF BARUCH

23. Eeprove therefore the angel of death, and let Thy
glory appear, and let the might of Thy beauty be
known, and let Sheol be sealed so that from this time
forward it may not receive the dead, and let the
treasuries of souls restore those which are enclosed in
them. 24. For there have been many years like
those that are desolate from the days of Abraham
and Isaac and Jacob, and of all those who are like
them, who sleep in the earth, on whose account Thou
didst say that Thou hadst created the world. 25.
And now quickly show Thy glory, and do not defer

suggested above. It is possible that
1^(71 is corrupt for |.Jai. We
should then translate, ' ' Every one,
therefore, according to this law is
mortal" (cf. ver. 15).

23. The writer in 20, 21, urged
God to bring on the final judgment,
that His power might be made
known, and that men might learn
that Israel's calamities had befallen
them in the mercy of God. With a
view to this final judgment the
writer prays to God to put an end
to death, to let His glory appear,
and the dead arise.

23. The angel of death. Cf. Rev.
vi. 8. On the prominent r6le played
by this angel in later Jewish writ-
ings, see Testainent of Abraham (ed.
James) ; Weber, 239-242, 244, 247
262, 321, 322, 373 ; Eisenmenger,
Entdecktes Jud. i. 854, 855, 862-879.

Sheol. See xi. 6, note.

Be sealed. Cf. Isa. v. 14.

Treasuries of souls. Only the
righteous souls were admitted to
these treasuries or chambers. I have
preserved the literal meaning of the
original word. These are the places
in which God treasures His righteous
ones, or their righteous acts. After

the death of a righteous man his soul
was permitted during seven days
to behold the seven ways of the
righteous and the seven ways of the
wicked. After so doing, the soul
entered these chambers (4 Ezra vii.
101 ; iv. 35). These chambers were
in Sheol (4 Ezra iv. 41) ; only
righteous souls could enter them (4
Ezra vii. 80) ; they were guarded by
angels, and were full of rest (Eth.
En. c. 5 ; 4 Ezra vii. 95) ; at the
final judgment they were to restore
the souls committed to them (Apoc.
Bar. xxi. 3 ; xxx. 2 ; 4 Ezra
vii. 32, 80). It is to be observed
that as there were treasuries of
righteous souls, so there were
treasuries of righteous works (see
xxiv. 1).

It is strange that only the right-
eous souls are here mentioned. The
reference to the wicked may be lost.

24. This verse should in all prob-
ability be read after ver. 19. It would
there form a good link between vers.
19 and 20. If this is not so the
text seems corrupt.

Sleep in the earth. See xi. 4, note.

On whose account, etc. See xv. 7,
note ; xiv. 18, note.

CHAPTERS XXI. 23-XXII. 8 43

what has been promised by Thee." 26. And it
came to pass that when I had completed the words of
this prayer that I was greatly weakened.

XXII. And it came to pass after these things that
lo ! the heavens were opened, and I saw, and power
was given to me, and a voice was heard from on high,
and it said unto me : 2. " Baruch, Baruch, why art
thou troubled ? 3. He who travels by a road but
does not complete it, or he who departs by sea but
does not arrive at the port, can he be comforted ? 4.
Or he who promises to give a present to another, but
does not fulfil it, is it not robbery ? 5. Or he who sows
the earth, but does not reap its fruit in its season, does
he not lose everything ? 6. Or he who plants a plant,
unless it grows till the time suitable to it, does he
who planted it expect to receive fruit from it ? 7. Or
a woman who has conceived, if she bring forth untimely,
does she not assuredly slay her infant ? 8. Or he
who builds a house, if he does not roof it and com-

25. What has been promised by no work can be duly judged till it is
Thee. I.e. "the world which Thou completed (xxii. 8). Thus Baruch's
hast promised them" (xiv. 13 ; cf, depreciation of this life (xxi. 13-17,
Ixxxiii. 5). The new world would 22) is in some fashion answered,
become the dwelling of the righteous Things must be judged in the light
after the judgment. of their consummation. Again, in

26. / was greatly weakened. This reply to Baruch's request to hasten
weakness follows again on the prayer the period of judgment (xxi. 19, 24,
in xlviii. 25 ; cf. 4 Ezra v. 14. 20, 21, 23, 25), God rejoins that, for

XXII. 1 . The heavens were opened the due accomplishment of any work,

and I saw. Ezek. i. 1 ; cf. Matt. iii. 1 6 ; time is needed (xxii. 6, 7). Finally,

John i. 52 ; Rev. iv. 1 ; Acts vii. 56. to Baruch's plea for the fulfilment

A voice was heard, etc., i.e. the of the divine promise (xxi. 25), God

hath-qtl. Cf. xiii. 1 ; Matt. iii. 17 ; acknowledges the obligation of that

xvii. 5 ; Rev. iv. 1. promise (xxii. 4).

3-8. In xxii. 3, 5, God rejoins that 7. Does . . . assuredly slay. A

no man undertakes a work without Hebraism. Text = ann' jnn. Cf.

hoping to enjoy its results, and that xiii. 3 ; xli. 6 ; xlviii. 30, etc.

THE APOCALYPSE OF BARUCH

plete it, can it be called a house ? Tell me that
first."

XXIII. And I answered and said: "Not so, O
Lord, my Lord." 2. And He answered and said unto
me: "Why therefore art thou troubled about that
which thou knowest not, and why art thou ill at ease
about things in which thou art ignorant? 3. For
as thou hast not forgotten the people who now
are and those who have passed away, so I remember
those who are remembered, and those who are to
come. 4. Because when Adam sinned and death
was decreed against those who should be born, then

XXIII. 1, 2. Baruch having ad-
mitted the justice of the divine
reasons, God rejoins in the words of
xxii. 3, "Why therefore art thou
troubled ? " for Baruch thereby ac-
knowledges his ignorance of the
things in question.

3. It is hard to see the relevance
of this verse to any of Baruch's re-
presentations. Baruch has never
doubted the ultimate fulfilment of
the divine promises.

Who are remembered and those
who are to coine. The Syriac here

^^(^ — a^aP.O _A^ai^^ seems
corrupted from »oZ|.J^ — *|^Z^^

= "who are appointed to come."

4. When Adam sinned and death
was decreed against, etc. There are
two different conceptions of man's
original destiny and of the physical
effect of Adam's sin upon it in two
of the different constituents of this
book. (1) Thus in B^, i.e. i/ xvii, 3 ;
xix. 8 ; xxiii. 4, Adam's sin brought in
physical death, otherwise man would
have been immortal. We find the
same view in Ecclus. xxv. 24 airb
yvvaiKbs apxn afxaprias, Kal 8i avrijv

dLirodv-fjffKOfiev iravre^, though this
view cannot be reconciled with the
main teaching and tendencies of that
book, which are to the effect that man
was mortal from the outset (cf. xiv. 1 7 ;
xvii. 1, 2 ; xl. 11). The conditional
immortality of man appears next in
Eth. En. Ixix. 11 ; Book of Wisdom
i. 13, 14 ; ii. 23, 24 ; Slav. En. xxx.
16, 17 (see notes in loc.) ; in 4 Ezra
iii. 7, " Et huic {sc. Adamo) mandasti
diligentiam unam tuam : et prae-
terivit eam, et statim instituisti in
eum mortem et in nationibus
ejus." It is likewise the Pauline
view (cf. Rom. v. 12 ; 1 Cor. xv.
21). In the Talmud this was the
prevailing view ; thus, according to
the Beresh. rdbha, c. 9, Adam was
not originally destined for death
[Pesikta, 76a) ; if Adam had not
sinned he would have lived for ever
(see Weber, 214, 215, 239). (2) In
A^ i.e. in liv. 15 ; Ivi. 6, Adam is
said to have brought in only pre-
mature death. This seems to be the
view underlying Gen. ii., iii., though
many, it is true, take it to be con-
ditional immortality. But such an
interpretation is difficult in the face

CHAPTER XXIII. 1-7

the multitude of those who should be born was
numbered, and for that number a place was prepared
where the living might dwell and the dead might be
guarded. 5. Unless therefore the number aforesaid is
fulfilled, the creature will not live again [for My spirit
is the creator of life], and Sheol will receive the dead.
6. And again it is given to thee to hear what things
are to come after these times. 7. For truly My re-
demption has drawn nigh, and is not far distant as
aforetime.

of Gen. iii. 19. (3) It may be well
to add here that a third view is
occasionally taught in the Talmud.
Death came into the world in con-
sequence of divine predestination
(see Edersheim, Life and Times, etc.,
1. 166 ; Weber, 238, 239). On the
sjoiritiud effects of Adam's sin on his
posterity, see xlviii. 42, note. On
the whole question, see Sanday and
Headlam, Romans, 136-138.

The multitude of those who should
he horn was numbered. This was a
secret known only to God (xxi. 10 ;
xlviii. 46). How this number was
fixed upon is not recorded. It could
not be added to or diminished ; for
the judgment could not come till it
was completed (xxiii. 5 ; 4 Ezra iv.
33-43).

For that number a place was pre-
pared. Cf. Slav. En. xlix. 2 : " There
has not been even a man in his
mother's womb, for whom a place has
not been prepared for every soul " ;
and Iviii. 5 : " There is a special
place for mankind for all the souls
of men according to their number."
So in the Tractate Chagiga, fol. 15,
col. 1 ; Torath Adam, fol. 101, col.
3 ; Avodath hakkodesh, fol. 19, col.
1, it is said that a place is prepared
for every man either in Paradise or
hell (Eisenmenger, ii. 815).

The dead might he guarded. The
righteous were in " the treasuries of
souls " guarded by angels (Eth. En.
c. 5 ; 4 Ezra vii. 85, 95) ; the wicked
in places of punishment guarded
likewise by "those who keep the
keys and are the guardians of the
gates of hades standing like great
serpents, and their faces are like
quenched lamps, and their eyes fiery "
(Slav. En. xlii. 1).

5. Not till the secret number of
mankind is fulfilled can the resur-
rection take place. In Eev. vi. 11
and 4 Ezra iv. 36 the consummation
of the world will follow, not when
the number of mankind, but of the
saints, is fulfilled. According to the
Shemoth rahba, c. 39 (cf. Ahoda Sara,
ha), all the generations of mankind
were contained in a register called
thenn'?in n£3Dof Adam. And {Beresh.
rahba, c. 24 ; Wajjikra rahba, c. 15)
not until all the souls still dwelling
in the moB'jn qu, and included in
the above register, had been born in
the flesh should the Messiah come
{i.e. the end of the world). See
Weber, 335.

Sheol urill receive. Cf. xxi. 23 ;
xi. 6, note.

7. Cf. Ixxxii. 2 ; Luke xxi. 28 ;
1 Pet. iv. 7.

THE APOCALYPSE OF BARUCH

XXIV. " For behold ! the days come and the books
will be opened in which are written the sins of all
those who have sinned, and again also the treasuries
in which the righteousness of all those who have been

XXIV. 1. Behold ! the days cmne.
See XX. 1, note.

The hooks ^o^ll he opened. Dan.
vii. 10 ; Eth. En. xc. 20 ; Rev. xx.
12 ; 4 Ezra vi. 20. The books men-
tioned here contain only a record of
the sins of sinners, as in Eth. En. xc.
20. This is probably the case also
in Rev. xx. 12 : "And books were
opened." In the last passage the
succeeding words have to do with the
lot of the righteous : " And another
book was opened which (is the book)
of life." This book of life is men-
tioned also in Eth, En, xlvii. 3 ;
eviii. 3. The books that are spoken
of in Dan, vii, 10 ; 4 Ezra vi, 20,
may be records both of the righteous
and the wicked.

The treasuries in which, etc. See
xxi. 23, note. Divine "treasuries"
or "storehouses" are a familiar
idea in the O.T. Thus we have
treasuries of rain (Deut. xxviii. 12),
of snow and hail (Job xxxviii. 22),
of wind (Jer. x. 13 ; H. 16 ; Ps,
cxxxv. 7), of the sea (Ps. xxxiii. 7) ;
see also Eth. En. Ix. 11, 19, 20,
21 ; 4 Ezra vi. 40. Again the
idea of laying up spiritual things in
store is found in the LXX. Thus
in Prov. i. 18 67](yavpi^ov<riv iavrois
Aca/cd, and still more clearly in Pss.
Sol. ix. 9 drjaavpi^et ^wr;i' eaury
wapk Kvpicp. The last passage
belongs to a time when heaven
had come to be regarded as the
true home and destination of the
righteous. Naturally, when this
was the belief of the faithful, their
highest thoughts, aspirations, and
efforts would be directed thither,
and thus Ezra is assured : ' * Tibi
thesaurus operum repositus apud

Altissimum " (4 Ezra vii. 77), and
the righteous are those qui
fidem thesaurizaverunt (vi, 5) ; they
would lay up treasures in heaven
(Matt. vi. 19, 20). By a faithless
life, on the other hand, men " trea-
sured up for themselves wrath
against the day of wrath" (Rom.
ii. 5). Finally, the deeds of the
righteous were regarded as gathered
in "treasuries," as in our text.
The expression is found in another
sense in xliv. 14. We should
observe that li'iN and drjaavpbs alike

mean a treasure and the place where
it is stored.

The righteousness of all, etc. As
Dr. Sanday writes (Romans, p. 29) :
"For a Jew the whole sphere of
righteousness was taken up by the
Mosaic Law. His one idea of
righteousness was that of con-
formity to this law. Righteousness
was for him essentially obedience to
the law." That these words are
true of the conception of righteous-
ness entertained by the writers of
this book will be seen by a perusal
of the note on xiv. 7. But naturally
the conception of righteousness
varied accordingly as it was used
by the legalistic or the prophetical
wing, if I may so speak, of Pharisa-
ism. With the strict Legalists
righteousness meant the fulfilment
first and mainly of ceremonial ob-
servances, and secondly, but only
in a very subordinate degree, of
works of mercy. See, for instance,
the Book of Jubilees. With the
prophetical wing, from which eman-
ated most of the Messianic Apoca-
lypses, righteousness was taken in
its large sense as the fulfilment of

CHAPTER XXIV. 1-4

righteous in creation is gathered. 2. For it will come
to pass at that time that thou shalt see — and many
that are with thee — the long-suffering of the Most
High, which has been throughout all generations,
who has been long-suffering towards all those born
that sin and are righteous." 3. And I answered
and said : " But, behold ! 0 Lord, no one knows the
number of those things which have passed nor yet of
those things which are to come. 4. For I know
indeed that which has befallen us, but what will
happen to our enemies I know not, and when Thou
wilt visit Thy works."

moral duties and only in a very
secondary degree of ceremonial.
The Ethiopic and Slavonic Books
of Enoch are illustrations of the
latter statement. In some books
it is hard to determine the pre-
eminence of either tendency.

Who have been righteous. See
note on xxi. 9.

2. I have already shown on p. 20
that xxiv. 2-4 probably followed
originally on xx.

ITwu shalt see — and inany^ etc.
See note on xiii. 5.

Sin and are righteous. Both
verbs depend on the same subject.

3, 4. In the preceding verse God
had just assured Baruch that he
and many with him should ulti-
mately see the long-suffering of God.
Baruch rejoins when that time of
recompense will be no man knows
(ver. 3), but there is one thing he
knows well, i.e. the present calami-
ties of Israel. Hence he wishes to
know (a) what fate is in store for
the Gentiles who inflicted these, and
(6) when will it take effect. The
answer to (a) is given in xiii. 36-12.
Just before xiii. 36 some statement

such as " retribution will come upon
your enemies who are now prosper-
ing," has been lost. Then follows
xiii. 36-12, in which Baruch is told
that a special r6le is assigned him in
reference to the enemies of Israel.
He is to be preserved till the end of I
the times to testify to these cities, )
when the threatened retribution
has befallen them, the reason of
such retribution, the thoroughness
with which it will be carried out,
and the time of its consummation.
Then in xxv. comes the answer to
Baruch's second question : * ' When
wilt Thou visit Thy works ? "
Baruch is to be preserved to play
a part in this respect also (xxv. 1).

For

Befallen us. aov w^^XAj.^. ^

= "what has befallen me," I have

read _A,|^^5 = "what has befallen

us ? " The same corruption of the
sufl&x appears in this MS. in Ixxviii.
3 over against the right text in
nine MSS.

Visit Thy works, xx. 2, note. The
reference here is to the final judg-
ment.

THE APOCALYPSE OF BARUCH

XXVI. = E.

XXVII.-
XXX. l=Ai.

XXV. And He answered and said unto me :
" Thou too shalt be kept safely till that time till that
sign which the Most High will work for the inhabit-
ants of the earth in the end of days. 2. This there-
fore will be the sign. 3. When a stupor shall seize
the inhabitants of the earth, and they shall fall into
\ many tribulations, and again when they shall fall into
great torments. 4. And it will come to pass when
they will say in their thoughts by reason of their
much tribulation : * The Mighty One doth no longer
remember the earth ' — yea, it will come to pass
\ when they abandon hope, that the time will then
awake."

XX YI. And I answered and said : " Will that
tribulation which is to be continue a long time, and
will that necessity embrace many years ? "

XXVII. And He answered and said unto me :

XXV. In this chapter we have
an answer to Baruch's question :
"When wilt Thou visit Thy works ?"

XXV. 1. In xiii. 36 Baruch was
to be preserved to testify against
)the Gentiles. He has also a further
function : observe the "too."

Till that time till that sign which.
The sign is the stupor that will
come on the inhabitants of the earth.
The inhabitants of the earth.
This phrase is always used in a bad
ethical sense in Baruch. Cf. xxv.
2 ; xlviii. 32, 40 ; liv. 1 ; Iv. 2 ;
Ixx. 2, 10: generally in 4 Ezra ; cf.
iii. 34, 35 ; iv. 39 ; v. 6 ; vi. 24 ;
vii. 72 ; X. 59 ; xiii. 30 ; but in vi.
18, 26 ; xi. 5, 32, 34 ; xii. 24, the
sense of the phrase is merely geo-
graphical. For the various mean-
ings of this phrase in the Eth. En.
and Rev., see Eth. En. pp. 43, 111.

3, 4. When stupor and despair
have seized the inhabitants of the
earth, the time of the judgment has
come.

3. Stupor. Cf. Ixx. 2. This is
rendered excessus mentis in 4 Ezra
xiii. 30. For the diction, cf. Jer.
viii. 21.

4. At the end of the tribulation
and torments of the inhabitants of
the earth the time of the judgment
has come (cf. xiii. 8). This leaves no
room for the Messianic kingdom in
xxix., which precedes the judgment.

XXVI. This chapter is an addition
of the final editor in order to intro-
duce xxvii.-xxx. 1. xxv. was origin-
ally followed by xiv.-xix.

XXVII.-XXX. 1. We have here
a fragment of a Messiah Apoca-
lypse which for convenience of refer-
ence we designate A^. Its (1) chief

CHAPTERS XXV. i-XXVII. 5

" Into twelve parts is that time divided, and each one
of them is reserved for that which is appointed for it.
2. In the first part there will be the beginning of
commotions. 3. And in the second part (there will
be) slayi^s of the great ones. 4. And in the third
part (there will be) the fall of many by death. 5.
And in the fourth part the sending of desolation. 6.

characteristics, (2) its date, and (3)
its points of divergence from B^
and B^ are as follows : — (1) After a
terrible period of tribulation {i.e.
the travel pains of the Messiah)
(xxvii.-xxviii. 1) which should im-
peril the salvation even of the elect
(xxviii. 3), and should prevail over
all the earth (xxviii. 7-xxix. 1), a
glorious kingdom, accompanied with
every possible blessing, was to be
established under the Messiah (xxix.
3-8), who after a reign of indefinite
duration should return in glory into
heaven (xxx. la). Thereupon the
resurrection was to follow (xxx.
lb). The outlook is hopeful and
thoroughly optimistic. (2) The later
limit of composition is easy to deter-
mine, (a) Since the kingdom is to
ibe established in Palestine, and only
those Jews who are found there are
to share in it, it is clear that there
I has been no dispersion of the Jews ;
for had there been, as it was in the
case of B^, we should here be told
of a return from exile. Hence this
fragment was written before 70 A. D.
{b) Again, since Palestine is the
scene of the kingdom, Jerusalem
must still be standing ; for in case
it had fallen, we should here be told
of its restoration, as in B^, or of the
setting up of the new Jerusalem, as in
4 Ezra xiii. 36. The Messianic king-
dom could not be set up over the
I ruins of the holy city. Hence, again,
we conclude that A^ was written
before 70 a.d. (3) Its points of

divergence from B^ and B^ are
obvious. In the latter, Jerusalem
is destroyed and its people in exile ;
whereas in A^ Jerusalem is stand-
ing and the Jews are in their own
land. Again, whereas the law is
the centre of interest and expecta-
tion in B^, and in a somewhat less
degree in B^ (see xv. 5, note), it is the
Messiah that is such in A^. Further,
whereas there is not a single allusion
to the Messiah in B^ and B'-^, there is
not a single allusion to the law in
A^. This, indeed, may be partly due
to the shortness of this fragment.

XXVII. 1. In A3, i.e. liii.-lxxiv. and
4 Ezra xiv. 11, 12, there are similar
twelvefold divisions ; but in these it
is the entire history of the world
that is so divided, whereas in our
text it is only the time of troubles
preceding the advent of the Messiah.
These troubles were popularly con-
ceived as the travail pains of the
Messiah n'B'Dn ''?3n. We find a
list of such woes (coSivey, Matt. xxiv.
8) in xlviii. 31-37 ; Ixx. 2-10 ; Matt,
xxiv. 6-29, with synoptic parallels ;
2 Tim. iii. 1 ; Jubilees xxiii. 13,
16-25 ; 4 Ezra v. 1-12 ; vi. 14-18,
20-24; Orac. Sibyl, iii. 796-807;
see Weber, 336 ; Schurer, Div. II.,
vol. ii. 154-156. In the Gospels,
however, these woes are to precede
the second coming of Christ or the
end of the world.

5. Cf. 4 Ezra v. 8 ; vi. 22. For
desolation we might also render
"the sword " ; cf. 5 Ezra xv. 5.

50 THE APOCALYPSE OF BARUCH

And in the fifth part famine and the withholding of
rain. 7. And in the sixth part earthquakes and
terrors. 8. [Wanting.] 9. And in the eighth part a
multitude of portents and incursions of the Shedim.
10. And in the ninth part the fall of fire. 11. And
in the tenth part rapine and much oppression. 12.
And in the eleventh part wickedness and unchastity.
13. And in the twelfth part confusion from the
mingling together^ of all th^se jthings aforesaid. 14.
For these parts of that time are reserved, and will be
mixed one with another and will minister one to
another. 15, For some will of themselves be of
service, and they will receive from others, and from
themselves and others they will be perfected, so that
those may not understand who are upon the earth in
those days of this consummation of the times.

XXVIII. " Nevertheless, whosoever shall understand
wiU then be wise. 2. For the measure and reckon-
ing of that time are two parts weeks of seven weeks."
3. And I answered and said : " It is good for a man

6. Famine. As a sign of the the MS. we delete the j before ) i qj
end, cf. Ixx. 8 ; Matt. xxiv. 7 ; Mark -u u -, ,c\-, ^ ■^^
xiii. 8 ; Luke xxL 11. J\ .f^^^^*^ ^^^^^^ t^« ^'^ ^^11

7. Earthquakes. Cf. Ixx. 8 ; ^ -V ^,

Matt. xxiv. 7 ; Mark xiii. 8 ; Luke ^J"^" ^^^^^ ^.^ff « ^^^ ,°^«^^^e-
. -.-, They are possibly corrupt. For

''\ Portents. Cf. 4 Ezra vi. 21 : "°f,^^^' ; ' ' ^}Tflj^ pan equally

"Etanniculi infantes loquenturvoci- ^^" ^^,^^^^ .'t^^J.^^^M^ *^« ^°^-

, . . J. •„ 4. summation of the times,

bus suis, et praegnantes immaturos ■. mi,- n -^^

parient infantes, etc." But owing to -^Yl .^ ^his verse recallsDan

the next words it would perhaps be ^^^- ^^^ *^^ T:'l ^^^^ll ^f derstand.

- . ^ 2. I cannot interpret this verse,

better to render ^.^m^lia = <t>av' 3. This verse expresses the diffi-

racrfai as "spectres." culty of faithfulness in the times

The Shedim. See x. 8, note. just described. Cf. 4 Ezra xiii. 16-

10. The fall of fire. Cf. Ixx. 8 ; 20: "Vae qui derelicti fuerint in

4 Ezra v. 8. If with the reviser of diebus illis, et multo plus vae his

)

CHAPTERS XXVII. 6-XXIX. 3 51

to come and behold, but it is better that he should

not come lest he fall. 4. [But I will say this also, xxviii. 4-

5. ' Will he who is incorruptible despise those things
which are corruptible, and whatever befalls in the case
of those things which are corruptible, so that he might
look only to those things which are not corruptible ? ']

6. But if, 0 Lord, those things shall assuredly come
to pass which Thou hast foretold to me ; if, moreover,
I have found grace in Thy sight, show this also unto
me. 7. Is it in one place or in one of the parts of
the earth that those things are to come to pass, or
will the whole earth experience (them) ? "

XXIX. And He answered and said unto me:
" Whatever will then befall will belong to the whole^ «
earth ; therefore all who live will experience (them).
2. For at that tune I will protect only those who are
found in those self-same days in this land. 3. And it

qui non sunt derelict! ! Qui enim the sensuous picture of Messianic

non sunt derelicti, tristes erunt, bliss which meets us in the next

intelligentes quae sunt reposita in chapter. The real answer to Bar-

novissimis diebus et non occurrentes uch's question here can be gathered

eis . . . adtamen facilius est peri- from xliii. 2.

clitantem venire in haec quam per- 6. If I have found grace , ^to,. A*

transire . . . et non videre quae familiar O.T. phrase (Gen. vi. 8 ;

contingent in novissimo." Only the xix. 19, etc. ; 4 Ezra v. 56 ; vii. 102 ;

righteous, the fittest survive. Cf. viii. 42 ; xii. 7).
xli. 1 ; Ixxv. 5 ; 4 Ezra vii. 46, 47 ; XXIX. 2. I loill protect, etc. Here

Matt. xxiv. 22 ; Markxiii. 21. This God protects His people who are

verse looks forward to the blessings found in the Holy Land, whereas in

described in xxix. 4-8. A^ it is the Messiah (xl. 2) in A^ the

4, 5. I have bracketed these Holy Land itself (Ixxi. 1). InB^it

verses as an interpolation of the is the law that protects the faithful,

final editor. They break the con- irrespective of their place of habita-

nection of thought. Further, no tion (xxxii. 1 ; cf. 6 Ezra vii. 122).
account is taken of them either Found . . . in this land. Cf.

by Baruch to whom they are as- xl. 2 ; Ixxi. 1 ; 4 Ezra xiii. 48, 49.

signed, or by God to whom they are A special blessing attached to resid-

addressed. They are unreasonable ence in Palestine. It alone was to

and out of place in the presence of escape the woes that should befall

THE APOCALYPSE OF BARUCH

will come to pass when all is accomplished that was to
come to pass in those parts, that the Messiah will then V

all the earth besides. But this
thought is found only in the sections
of this book written prior to 70 a.D.
Such ideas as to the sacrosanct and
inviolable character of Palestine
seem to have disappeared for a time
from Jewish speculation with the
desecration and destruction of Jeru-
salem by the Romans, unless where
the Messiah was expected. Hence
in B^ it is the law that protects the
faithful (xxxii. 1), and in 4 Ezra vii.
122 it is the glory of God ; and this
protection avails them irrespective
of their place of dwelling. The
special privileges attaching to the
Holy Land reappear in the Talmud,
but in another form. Thus three will
inherit the world to come : he who
dwells in the land of Israel, he who
brings up his sons to the study of
the law, and he who repeats the
ritual blessing over the appointed
cup of wine at the close of the
Sabbath {Pesachim, fol. 113a).
Again the merits of the fathers will
not avail a man who leaves the land
of Israel for an outside land {Baba
hathra, fol. 91a). Further, those
who died in the Holy Land should
rise first in the resurrection (Weber,
pp. 64, 352) ; hence it is called "the
land of the living" {Beresh. rob.
74) ; if the righteous died in any
other land their bodies would have
to roll (□''?j'?jnD) through under-
ground passages (m'^'no) till they
came to Palestine before they could
be raised (Weber, 352 ; Eisenmenger,
ii. 920, 921). It was for this reason
that Jacob and Joseph (Eisenmenger,
ii. 925) and the Rabbis, who were
specially honoured (Weber, 64), were
buried in Canaan. Nay more, resi-
dents in the land of Israel could pro-
cure the resurrection of their rela-
tives who died among the Gentiles

(Eisenmenger, ii. 900). That the
righteous who were buried outside
the limits of Palestine should rise
is also stated (Weber, 352).

3. The rdle here assigned to the
Messiah is a passive one like that
in Eth. En. xc. 37, 38 ; 4 Ezra vii.
28, 29. In this respect it differs
from that represented in A^ and A^,
i.e.xxxvi.-xl. ; lii.-lxxiv. ; and in Eth.
En. xxxvii.-lxx. ; Pss. Sol. xvii.,
xviii. ; 4 Ezra xii. 32-34 ; xiii. 32-50,
where the Messiah fights either with
spiritual or material weapons on be-
half of Israel, destroys its enemies,
and sets up the Messianic kingdom.

The Messiah will then begin to
be revealed. The phrase " begin to
be revealed " seems corrupt. We
should perhaps have " the principate
of the Messiah will be revealed," as
in xxxix. 7. We can get this by read-
ing |.A4^xlX^ ^^>N^'^ <J\h.^M^i
instead of I^^Al^iC Pna^VJ^ )fA.J
Of. xli. 3. Or by simply reading
l^iAi instead of s ]f-^J we have
"Messiah the prince will be re-
vealed." In this case the phrase-
ology might be due to Dan. ix. 25.
From a comparison of this verse
and XXX. 1 the Messiah aj^pears to
be in heaven and is to be revealed
from thence ; but in other passages
the implication of such language as
" will be revealed " is merely that
the Messiah may be already on
earth and yet be unknown.

This emergence of the Messiah
from concealment was a current
view. Thus we find it in 4 Ezra
vii. 28 ; xiii. 32 ; also in John vii.
27 : " When the Christ cometh, no
man knoweth whence he is." This
concealment of the Messiah is men-
tioned also in Targum Jon. on Zech-

CHAPTER XXIX. 3, 4

begin to be revealed. 4. And Behemoth will be re-
vealed from his place, and Leviathan will ascend from

ariah iii. 8 ; vi. 12. In the Targum
on Micah iv. 8 it is said to be due
to the sins of the people. From
Justin's Dial. c. Tryph. 8, it appears
that though the Messiah may be
already born, yet He may be un-
known, and not even know His own
calling till Elijah anoints and re-
veals Him. Xpia-rds 5^, el Kal yeyhi)-
TCLi Kal ^(XTL TTov, dypwarSs ecrrt Kal
ov8^ aiirds irio eavrbv iiriaTarai
ov5^ ^Xei dvpa/JLLv rcua, yti^xP's Av
iXdojv 'HXt'as xp^ct; avrbv Kal (pdfe-
pov Tract TTOL-ijo-r}. Cf. also c. 110.

According to the Talmud, the
Messiah was born at Bethlehem on
the day of the destruction of the
temple, was named Menahem, and
afterwards suddenly carried away
by a storm [Hieros. Beradwth, p. 5).
His temporary abode, according to
later writers, was to be Rome
(Sanhedrin, 98«). On this subject
see Lightfoot's Horae on Matt. ii.
1 ; Oehler's Messias in Herzog's
R.E. ix. 668 ; Drummond, The
Jewish Messiah, 293, 294 ; Schiirer's
N.T. Times, Div. II., vol. ii. 163,
164 ; Weber, 342, 343 ; Wiinsche,
Die Leiden des Messias, 57-59.

4. And Behemoth will be revealed,
etc. The full form of this myth is
given in 4 Ezra vi. 49-52 : " Et tunc
conservasti duo animalia, nomen
uni vocasti Behemoth et nomen
secundi vocasti Leviathan, Et sepa-
rasti ea ab alterutro, non enim
poterat septima pars ubi erat aqua
congregata capere ea. Et dedisti
Behemoth unam partem quae siccata
est tertio die, ut inhabitet in ea,
ubi sunt montes mille ; Leviathan
autem dedisti septimam partem
humidam : et servasti ea ut fiant
in devorationem quibus vis et
quando vis." From a comparison
of verse 4 with the verses just cited,
it is clear that the words " from his

place" and "from the sea" imply
the account in these verses of Ezra.
This is confirmed by the fact that
not only is the thought the same,
but also almost word for word
the diction in the Syriac Versions
of the two clauses : " Servasti ea ut
fiant in devorationem " (4 Ezra vi.
52) and "kept them until that time
and then they will be for food."
Thus so far 4 Ezra would seem to
be the source of our text. But if
in these respects Baruch presupposes
4 Ezra, 4 Ezra in turn presupposes
Baruch in the clauses : " Quibus vis
et quando vis " (4 Ezra vi. 52) over
against " for all that are left " in
verse 4 — the words "those who are
left " being a technical phrase to
express those who should survive to
participate in the Messianic king-
dom. We are thus led to assume
that a short hexaemeron, closely
resembling that found in 4 Ezra vi.
38-54, existed at one time independ-
ently, and that the writers of Ezra vi.
30-vii. 25 and Bar. xxvii.-xxx. laid
it under contribution for their own
purposes. (For a probable additional
fragment of this hexaemeron, see
XV. 7, note.) This assumption gains
confirmation from the facts (1) that
this hexaemeron cannot originally
have proceeded from the writer of
the Salathiel Apocalypse {i.e. the
groundwork of 4 Ezra) ; for the latter
looked for no Messianic kingdom,
whereas the writer of this hexae-
meron did as is obvious from vi.
52 compared with xxix. 4 of our
text ; and (2) that whereas A^ of
Baruch was written prior to the fall
of Jerusalem, the Salathiel Apoca-
lypse was written subsequently to it.
4. Behemoth . . . and Leviathan.
In addition to the references in the
preceding note, see Eth. En. Ix. 7-
9, 24, notes ; Targ. Jon. on Gen.

THE APOCALYPSE OF BARUCH

the sea, those two great monsters which I created on
the fifth day of creation, and I kept them until that
time ; and then they will be for food for all that are j
left. 5. The earth also will yield its fruit ten thousand-i
fold, and on one vine there will be a thousand branches.

i. 21 : "And God created great beasts
Leviathan and his wife which were
prepared for the day of consolation ; "
see also the Targum on Ps. 1. 10 ;
Weber, 156, 195, 370, 384 ; Buxtorf,
Lexicon Chald. rabh. Talmud, and
Levy, Chcddaisches Worterbuch and
Neuhelrrdisches Worterb. in loc.

All that are left. This is in fact
"the remnant" that survives to
share in the Messiah's kingdom.
This remnant is frequently referred
to in this sense (cf. xl. 2 ; 4 Ezra vi.
25 ; vii. 28 ; ix. 7 ; xii. 34 ; xiii. 48).

5. We have here another frag-
ment of an old Apocalypse, of which
we find a Latin version in Irenaeus,
V. 33. This Apocalypse Papias, ac-
cording to Irenaeus, assigned to our
Lord. It is recounted in the fourth
book of his Aoyicjv KvpiaKCov i^-fyyrjffLS.
The passage in question is : " Veni-
ent dies, in quibus vineae nascentur,
singulae decern millia palmitum
habentes, et in uno palmite dena
millia brachiorum, et in uno vero
palmite dena millia flagellorum, et
in unoquoque flagello dena millia
botruum, et in unoquoque botro
dena millia acinorum et unum-
quodque acinum expressum dabit
vigintiquinque metretas vini. Et
quum eorum apprehenderit aliquis
sanctorum botrum, alius clamabit :
Botrus ego melior sum, me sume,
per me Dominum benedic." Scholars
have taken our text to be the
original of this passage. That this
is unlikely, and that both may be
derived from the same original
source, I will now proceed to show.
In the first place, the passage in
Irenaeus contains two additional

sentences : " Dena millia brachiorum
. . . palmite," and "Et quum eorum
. . . benedic." Hence a fuller text
is presupposed than we have in
Bar. xxix. 5. In the next place,
immediately after the words just
cited, the text in Irenaeus proceeds :
" Similiter et granum tritici decern
millia spicarum generaturum, et
unamquamque spicam habituram
decem millia granorum, et unum-
quodque granum quinque bilibres
similae clarae mundae." With these
words compare the Eth. En. x, 19,
where, in an account of Messianic
bliss, we find " The vine that is
planted thereon will yield wine in
abundance, and of all the seed which
is sown thereon will each measure
bear ten thousand." From this we
conclude that for a long time prior
to Christianity there existed either
in tradition or in writing a sensuous
description of Messianic felicity.
In this description not only the
fruitfulness of the vine was dwelt
upon, but also of all seeds and fruit-
bearing trees. Of this description
the largest survival is in Irenaeus, v.
33, preserved through the agency of
Papias ; the fragmentary survivals in
the Eth. En. x. 19 (see above) and
in our text form complimentary
portions of this tradition.

Finally, the text presents a syn-
cretistic appearance. In xxix. 4
one description of food — a flesh diet
— is provided for the members of
the Messianic kingdom ; and in the
next verse quite another — a vege-
table diet ; and in xxix, 8 a heavenly
food, i.e. manna. The second is a
more ancient view than the first and

CHAPTER XXIX. 5-8

and each branch will produce a thousand clusters, and
each cluster will produce a thousand grapes, and each
grape will produce a cor of wine. 6. And those
who have hungered will rejoice : moreover, also, they
will behold marvels every day. 7. For winds will
go forth from before Me to bring every morning the
fragrance of aromatic fruits, and at the close of the
day clouds distilling the dew of health. 8. And it
will come to pass at that self-same time that the trea-
sury of manna will again descend from on high, and
they will eat of it in those years, because these are
they who have come to the consummation of time.

the most reasonable, being a return
to the food of Adam in Paradise.

As to the origin of the 10,000-
fold yield of the corn and wine, etc.,
Mr. Rendel Harris [Expositor, 1895,
pp. 448, 449) offers a most ingenious
and probable suggestion. He derives
it from the blessing of Isaac (Gen.
xxvii. 28), where he conjectures that
in the statement ^'y^^ p-n :r\ =
"plenty of corn and wine," the
word ah was taken as i3n= 10,000.

He points out that the context in
Irenaeus (see above), in which the
story of Papias and the elders is
given, supports his contention ; for
that it follows a discussion of the
blessing in question.

Each branch . . . each cluster
. . . each grape. Instead of "each"
the Syriac in all three cases gives
"one." But the sense requires
"each," and in the Latin Version
of this passage preserved in Irenaeus
(see above) " each " is found in the
three phrases, i.e. " unoquoque
flagello, unoquoque botro, unum-
quodque acinum. " The explana-
tion is not far to seek. The Hebrew
nriN which = els, one, occasionally

also = ^/cacrros, each. The former
meaning was wrongly followed by
the Greek translator. Hence the
wrong turn in the Syriac.

A cor. This represents /c6pos
which in turn is a translation of na

or nph. The cor was equal to about
120 gallons. Cf. Joseph. Ant. xv.
9, 2 6 5^ k6/30S dvparat fiedifjivoiis

CbTTlKoilS SiKa.

6. Rejoice. This is a character-
istic of the members of the kingdom.
Cf. 4 Ezra vii. 28 ; xii. 34.

Behold marvels. The belief that
the Messiah would signalise His
advent by marvels was general. Cf.
4 Ezra vii. 27 ; xiii. 50 ; Matt. xi.
4-6 ; Luke vii. 22, 23 ; John vii. 31.

8. The treasury of manna will
again descend, etc. In Ps. Ixxviii.
25 manna is called angels' food. In
Or. Sibyl, vii. 149 it is to be the food of
the members of the Messianic king-
dom M.6.vvT]v TT]v bpoaeprjv XevKoiaiv
65ou(XL (pdyovrai, and in Rev. ii. 17
the idea is spiritualised : the faith-
ful are to receive " hidden manna."

These are they, etc. These are
*' the remnant " of verse 4.

Conswmnation of time. This

THE APOCALYPSE OF BARUCH

XXX. " And it will come to pass after these things,
when the time of the advent of the Messiah is ful-
.^^^ 2_ filled, and He will return in glory, then all who have J

XXXV. =B2. ''fallen asleep in hope of Him shall rise again. 2.
And it will come to pass at that time that the
treasuries will be opened in which is preserved the
number of the souls of the righteous, and they will
come forth, and a multitude of souls will be seen
together in one assemblage of one thought, and the
first will rejoice and the last will not be grieved. 3.

phrase is found in xxvii. 15. The
Messianic age forms the " consum-
mation of the time or times " = '^
(TVVTekeia toO alCovos or twv ai<hvo)v.
We should observe that this phrase
has a different meaning in xxx. 3 ;
but there we have the work of B^.

XXX. 1. When the time of the
advent of the Messiah is fulfilled,
etc. This can have only one mean-
ing, and this is that, at the close of
His reign, the Messiah will return in
glory to heaven. The word trans-
lated " advent " is ] ^^ZpiD which
in turn was an ordinary rendering
of irapovcria. Now irapovala can
mean not only "coming" or "ad-
vent," but also "presence" (cf. 2
Cor. X. 10 ; 2 Mace. xv. 21, and prob-
ably 2 Cor. vii. 6, 7 ; 2 Thess. ii. 9).
Hence we should render: "When
the time of the presence of the
Messiah is fulfilled."

Return in glory. Tliese words
imply that the Messiah pre-existed
in heaven before His advent. He
returns whither He had come.
This is also the teaching of Eth. En.
xlvi. 1, 2 ; xlviii. 3 (see note) ; Ixii.
7 ; 4 Ezra xii. 32 ; xiii. 26 (?) ;
xiv. 9. This seems also to be the
legitimate interpretation of Pss.
Sol. xviii, 6 ets ij/jjipav ikXoyrjs iv

avd^ei xP'-CTov avrov. In 4 Ezra vii.

29, 30, the Messiah and the righteous
die at the close of the Messianic
kingdom.

Then all who have fallen asleep
in hojpe of Him shall rise again.
The resurrection follows immedi-
ately on the return of the Messiah
into heaven ; on his death in 4
Ezra vii. 29, 30. The words "of
him " cannot be original. The text
was probably "those who have
fallen asleep in hope." Cf. LXX.
of Ps. xvi. 9 7} cdp^ fxov Kara-
aKrjvwaei iir' iXvidL. The corrup-
tion could have arisen easily in the

Syriac by a change of jiUfiCO into

Fallen asleep. Cf. xi. 4, note.
As A^ is fragmentary, we are not
told what befalls the living righteous.
In the following verses of B^ only
the destinies of souls are dealt
with. The complementary half of
this doctrine is given in 1., li.

2. With this verse we return to
B^, resuming the text that ended
with xxiv. 1. We have here a'n
account of the general resurrection
(cf. xlii. 8 ; 1. 2).

Treasiiries. See xxi. 23, note ;
xxiv. 1, note.

CHAPTERS XXX. i-XXXI. i

For he knows that the time has come of which it is
said, that it is the consummation of the times. 4.
But the souls of the wicked, when they behold all
those things, shall then waste away the more. 5. |
For they will know that their torment has come and
their perdition has arrived." . .^— — ~*'^'^'"" >^

XXXI. And it came to pass after these things
that I went to the people and said unto them :
" Assemble unto me all your elders and I will speak

3. The consummation of the times.
This phrase means here the final judg-
ment ; in A^ it means the Messianic
age (of. xxvii. 15 ; xxix. 8).

4. Waste axoay. Cf. li. 5 ; 4 Ezra
vii. 87.

5. This verse does not mean that
the wicked souls have not hitherto
suffered, but that their suffering
hitherto is as nothing compared to
the torments they shall now endure.
Similarly, the righteous have in the
treasuries of souls had rest and peace,
but they too (cf. ver. 3) know that
their real blessedness has now come.
See xxxvi. 10.

XXXI.-XXXV. Baruch assembles
and addresses the elders of the people
(xxxi, 1-3) ; he exhorts them not to
forget the anguish of Zion (xxxi. 4),
and announces the coming end of all
that is corruptible (xxxi. 5) ; and,
in case they observe the law, their
safety amid the convulsions which
will accompany the renewal of the
entire creation (xxxii. 1) ; they are
not to grieve so much for the past
as for the coming time ; for then
the strife and stress will exceed all
that has been before when God re-
news creation (xxxii. 1, 5, 6). There-
upon, when Baruch seeks to dismiss
the people (xxxii. 7), they remon-
strate against his forsaking them
(xxxii. 8-xxxiii.) Baruch rejoins

that he is not forsaking them, but
only going to the Holy Place to get
light from God (xxxiv.) He then
proceeds thither and laments over
Zion (xxxv.) A fast of seven days
should follow here.

The subject on which Baruch
addresses the people is to be found
in each instance in the previous
divine revelation (see v. 5 ; x. 4) ;
but it will be observed that this
address (xxxi. 3-xxxii. 6) is wholly
out of relation to all that has gone
before. There is therefore something
wrong. The gist of this address
is : (a) The end of all things cor-
ruptible is at hand ; (J) if ye prepare
your hearts to obey the law ye will
then be safe in this time of crisis ;
(c) for the entire creation must be
shaken, and give place to a new and
incorruptible creation. Now these
questions are discussed later in the
dialogues between God and Baruch.
Thus, for (a), see xlii. 6-8 ; for (6),
see xlviii. 22-24, 38-41 ; for (c), see
xlviii. 49 ; Hi. 3, 8-9, 16. We there-
fore hold that xxxi. -xxxv. was read
after lii. originally. Finally, xliv.
8-15 really forms the conclusion of
Baruch's address in xxxi., xxxii. ; it
should be read immediately after
xxxii. 6 (see p. 69).

XXXI. 1. All your dders. See
xliv. 1, note.

THE APOCALYPSE OF BARUCH

XXXII. 2-4 =
E.

words unto them." 2. And they all assembled in the
valley of the Cedron. 3. And I answered and said
unto them : " Hear, 0 Israel, and I will speak to thee,
and give ear, O seed of Jacob, and I will instruct
thee. 4. Forget not Zion, but hold in remembrance
the anguish of Jerusalem. 6. For lo ! the days come,
when everything that exists will become the prey of
corruption and be as though it had not been.

XXXII. " But ye, if ye prepare your hearts, so as
to sow in them the fruits of the law, it will protect
you in that time in which the Mighty One is to shake
the whole creation. [2. Because after a little time
the building of Zion will be shaken in order that it

2. Cedron. See v. 5, note.

3. Hear^ 0 Israel . . . and give
ear, 0 seed of Jacob. Cf. xvii. 4 ;
xlvi. 4 ; 4 Ezra ix. 30. For the com-
bination "hear . . . and give ear,"
see Isa. i. 2.

5. Will become the prey of. Liter-
ally = " will be taken to corruption."
See xxi. 19, note.

XXXII. 1. Prepare your hearts.
An O.T. phrase (cf. 1 Sam. vii. 3 ;
Job xi. 13 ; Ps. Ixxviii. 8). It is a
favourite expression in B^ and B'^
of this book ; cf. xlvi. 5 ; lii. 7 ;
Ixxxiii. 8 ; Ixxxv. 9, 11.

The fruits of the law. Cf. 4 Ezra
iii. 20 ; ix. 32 ; see note on xv. 5.

It urill protect. See xxix. 2, note.
These words point back to xlviii.
22-24 ; cf. xliv. 13, 14 ; xlviii.
38-41.

Shake the lohole creation. I.e. with
a view to a new heavens and a new
earth (see ver. 6). The thought
comes originally from Haggai ii. 6 ;
cf. Heb. xii. 26.

2-4. I have bracketed these verses
as an interpolation ; for in verse 2 it
is announced that the temple will be

destroyed after a little time ; but,
according to all B^ as well as B^, the
temple has already been destroyed,
and this is the presupposition of
xxxi. 4. Again, verses 2-4 break
the connection of thought in the
text. Observe the awkwardness of
"Because after a little time," etc.,
following on verse 1 ; and, on the
other hand, how appropriately verse
5 follows on xxxi. 4-xxxii. 1. We
should observe that there is nothing
inconsistent in the idea of a heavenly
Jerusalem being established on a new
and incorruptible earth. Indeed,
it is not impossible that iv. 2-7
originally followed xxxii. 6. We
have a close parallel to xxxii. 2-4
in Beresh rab. 2, and Pesikta, 145a,
where it is said that the temple was
built in glory, destroyed, again
rebuilt, but in
finally, it should
in glory.

2. Zion ivill be

mean fashion ;
again be rebuilt

shaken. I.e. in

588 by Nebuchadnezzar ; but accord-
ing to xxxi. 4; xxxii. 5 ; xxxiii. 2,
3 ; XXXV. 1, this is already in the
past.

CHAPTERS XXXI. 2-XXXII. 8

may again be built. 3. But that building will not
remain, but will again after a time be rooted out, and
will remain desolate until the time. 4. And afterwards
it must be renewed in glory, and it will be perfected
for evermore.] 5. Therefore we should not be dis-
tressed so much over the evil which has now come as
over that which is still to be. 6. For there will be a
greater trial than these two tribulations when the
Mighty One will renew His creation. 7. And now
do not draw near to me for a few days, nor seek me
till I come to you." 8. And it came to pass when I
had spoken to them all these words, that I, Baruch,
went my way, and when the people saw me setting
out, they lifted up their voice and lamented and said :

Iti order that it may again he built.
I.e. by Ezra and Neliemiah.

3. Again . . . be rooted out. I.e.
by the Romans in 70 a.d.

4. On the heavenly Jerusalem.
See iv. 3, note.

5. We should . . . be distressed.
I have here followed Bensly's emen-
dation of c^.*!^3 into w^^^ZllJ.

Otherwise, we should render with
Ceriani, "Non ergo debet nos con-
tristare hoc omne super malo quod
supervenit," etc.

The evil which has now come. The
fall of Jerusalem.

6. Two tribulations. I.e. those
accompanying the destruction of
Jerusalem and the renewal of crea-
tion. But the more natural render-
ing is : " For there will be a greater
trial than the tAvo tribulations
when," etc. If we must accept
this, the words " than the two
tribulations " are an addition of E,
and without them the text would

run : " For the trial will be great
when," etc.

Renew His creation. This signi-
fies an incorruptible world which
was to take the place of the cor-
ruptible (cf. xxxi. 5 ; xliv. 12 ; Ivii.
2). It was a current expectation
from the times of the captivity (cf.
Isa. Ixv. 17 ; Ixvi. 22 ; Eth. En. xlv.
4, note ; Ixxii. 1 ; xci. 15, 16 ; 4
Ezra vii. 75 ; Matt. xix. 28 ; 2 Pet.
iii. 13 ; Rev. xxi. 1). This announce-
ment of Baruch is the presupposition
of li., Iii., and the truth correlative
to the renewal and transformation
of the righteous in li.

7. Bo not draw near, etc. 4 Ezra
v. 19. This verse was preceded
originally by xliv. 8-15 (see p. 69).

For a few days. These words
refer to the interval in which the
next fast of seven days should take
place. The mention of this fast at
the beginning or close of xxxv. has
through some accident been omitted
(see V. 7, note ; ix. 2, note).

6o THE APOCALYPSE OF BARUCH

9. "Whither departest thou from us, Baruch, and for-
sakest us as a father who forsakes his orphan children,
and departs from them ?

XXXIII. " Are these the commands which thy
companion, Jeremiah the prophet, commanded thee,
and said unto thee : 2. ' Look to this people till I go
and confirm the rest of the brethren in Babylon,
against whom has gone forth the sentence that they
should be led into captivity V 3. And now if thou
also forsakest us, it were good for us all to die before
thee, and then that thou shouldst withdraw from us."

XXXIV. And I answered and said unto the
people : " Ear be it from me to forsake you or to
withdraw from you, but I will only go unto the
Holy of Holies to enquire of the Mighty One concern-
ing you and concerning Zion, if in some respect I
should receive more illumination : and after these
things I will return to you."

XXXV. And I, Baruch, went to the holy place,
and sat down upon the ruins and wept, and said :
2. " Become ye springs, 0 mine eyes, and ye, mine
eyelids, a fount of tears. 3. For how shall I lament

9. Cf. 4 Ezra v. 18. ffolj/ of Holies. This is prac-

XXXIII. 1, 2. See X. 2, note, where tically the same place as is raen-
I have shown that, according to B^ tioned in x. 5 ; in xxxv. 1 it is
Jeremiah does not seem to have gone simply called the holy place. It
to Babylon. is where the altar stood. See

3. For another form of the same xxxv. 4,

thought, cf. 4 Ezra xii. 44. XXXV. 1. The holy place, and sat

XXXIV. Far be it from me to for- down upon the ruins. See preced-
saJce you. Cf. 4 Ezra xii. 48 : " Si ing note, and x. 5, note.

ergo tu nos dereliqueris, quanto erit 2. From Jer. ix. 1 ; cf. Eth. En.

nobis melius, si essemus succensi et xcv. 1.
nos in incendio Sion."

CHAPTERS XXXII. 9-XXXVI. i

for Zion, and how shall I mourn for Jerusalem ? 4.
Because in that place where I am now prostrate, the
high priest of old used to offer holy sacrifices, and to
place thereon the smoke of the incense of fragrant
odours. 5. But now our glorying has been made
into dust, and the desire of our soul into sand."

XXXVI. And when I had said these things I fell xxxvi.-XL.

— A. •

The Sixth Section

XXXVI. -XLVI. This in reality
forms the sixth part of this book.
For the symmetry of the book as con-
structed by the final editor requires,
as we have already shown (see v. 7,
note, introduction to the fifth section,
p. 36, and xxxii. 7, note), the inser-
tion of a seven days' fast after xxxv.,
or possibly even before it. The omis-
sion of this fast may have been an
original oversight of the editor, or
may have been due to a careless
copyist. The structure of this part
is as follows : — First, the omitted
fast, then a Messiah vision and its in-
terpretation (xxxvi.-xl.), with further
disclosures regarding apostates and
proselytes (xli. 2-xlii. 8), and the
announcement of Baruch's coming
death (xliii.) Finally, Baruch's ad-
dress to the people (xliv.-xlvi.)

This section is of very composite
origin. Thus xxxvi.-xl. is a Messiah
Apocalypse written prior to 70 a.d. ;
xliii.-xliv. 8; xlv.-xlvi. 6 belongs to
B^ ; the rest of the section mainly
toB2.

XXXVI.-XL. We have here the
second Messiah Apocalypse A^. {a)
Date of A^ and Us Relation to B^
and &. A^ is quite distinct in its
world-view and date from B^ and
B^. We shall first establish the
difference of date. Now whereas
we have seen that B^ and B^ were
written subsequent to the fall of
Jerusalem, it is clear that A^ was

written prior to that event. For
whereas, in a short historical out-
line from the rise of Babylon to the
reign of the Messiah (xxxix. 2-xl.
2), the first destruction of Jeru-
salem is mentioned (xxxix. 3), there
is not even a hint given as to its
destruction by Rome, although the
Roman oppression of Palestine is
clearly indicated (xxxix. 5, 6).
Again the Messiah makes Zion His
capital (xl. 1). If it were in ruins,
its restoration would of necessity be
mentioned. Finally, as there is no
allusion in A'^ to the second de-
struction of Jerusalem, so there is
none to the subsequent dispersion
after that event, and none to a
return of the exiles. Consequently,
as we find, the remnant of Israel is
still in Palestine (xl. 2). It is
wholly otherwise in B^ and B^.

As regards their difference of
world-view, it will be sufficient here
to remark that whereas there is no
Messiah in B^ and B^, the Messiah
is the centre of expectation and the
stay of Israel in A^. And whereas
B^ is pessimistic as regards this
world, A*^ is optimistic. And
whereas in B^, and in a less degree
in B^, the law is the centre and the
end of life, in A^ this place is
occupied by the Messiah.

(J) Relation of A^ to A\ The
two writings come from different
authors. In A^ the Messiah has
only a passive r6le assigned to Him ;
He does not appear till the enemies

62 THE APOCALYPSE OF BARUCH

asleep there, and I saw a vision in the night. 2. And
lo ! a forest of trees planted on the plain, and lofty
mountains surrounded it and precipitous rocks, and
that forest occupied much space. 3. And lo ! over
against it arose a vine, and from under it there went
forth a fountain peacefully. 4. Now that fountain
came to the forest and was (stirred) into great waves,
and those waves submerged that forest, and suddenly
they rooted out the multitude of (the trees) of that
forest, and overthrew all the mountains which were
round about it. 5. And the height of the forest
began to be made low, and the top of the mountains
was made low, and that fountain prevailed greatly, so
that it left nothing of that great forest save one cedar
only. 6. Also when it had cast it down and had
destroyed and rooted out the multitude of (the trees of)
that forest, so that nothing was left of it, nor could
its place be recognised, then that vine began to come
with the fountain in peace and great tranquillity, and
it came to a place which was not far from the cedar,
and they brought the cedar which had been cast down
to it. 7. And I beheld and lo ! that vine opened its
mouth and spake and said to that cedar : " Art thou
not that cedar which was left of the forest of wicked-
ness, and by whose means wickedness persisted, and
was wrought all those years, and goodness never. 8.

of Israel are destroyed. In A'^, on XXXVI. 1. It will be remarked

the other hand, the destruction of that these visions are only found in

the wicked and the vindication of A^ and A^. Elsewhere we have

Israel is the sole work of the direct revelations.

Messiah. I fell asleep. Cf. lii. 8.

CHAPTERS XXXVI. 2-XXXVIII. 2 63

And thou didst keep conquering that which was not
thine, and to that which was thine thou didst never
show compassion, and thou didst keep extending thy
power over those who were far from thee, and those
who drew nigh thee thou didst hold fast in the toils
of thy wickedness, and thou didst uplift thyself always
as one that could not be rooted out ! 9. But now
thy time has sped and thy hour is come. 1 0. Do thou
also therefore depart, 0 cedar, after the forest, which
departed before thee, and become dust with it, and
let your ashes be mingled together. 11. And now
recline in anguish and rest in torment till thy last time
come, in which thou wilt come again, and be tormented
still more."

XXXVII. And after these things I saw that cedar
burning, and the vine growing, itself and all around
it, the plain full of unfading flowers. And I indeed
awoke and arose.

XXXVIII. And I prayed and said : " 0 Lord,
my Lord, Thou dost always enlighten those who are
led by understanding. 2. Thy law is life, and Thy

8. Rooted out. This phrase is Bamch, but Ramiel who does so

constantly used in the Talmud in A^ (see Iv. 3).
with reference to the future fate of 2. Thy laxo is life. Cf. xlv. 2 ;

Rome. The word is npy. Ecclus. xlv. 5 vdfioy ^corjs Kal im-

11. In anguish, etc. See xxx. aTriiirjs (also xvii. 11). With this

5, where as here the intermediate sentiment cf. Hillel's words [Ahoth,

state is one involving certain degrees ii. 7): "The more law the more

of happiness or pain. life ... he who gains a knowledge

XXXVII. Unfading flowers. Cf. of the law gains life in the world to
Apoc. Pet. T7)v yrjv avTrjv dvOouaav come." As correlative expressions
d/JLapdvToi.s Avdeffi. might be cited (John vii. 49), "This

XXXVIII. 1. 0 Lord, my Lord, people, which knoweth not the law,
See note on iii. 1. It is God Himself is accursed," and Hillel's saying:
who interprets this vision for "An unlearned man cannot be

64 THE APOCALYPSE OF BARUCH

wisdom is right guidance. 3. Make known to me
therefore the interpretation of this vision. 4. For
Thou knowest that my soul hath always walked in
Thy law, and from my (earliest) days I departed not
from Thy wisdom."

XXXIX. And He answered and said unto me :
" This is the interpretation of the vision which thou
hast seen. 2. As thou hast seen a great forest which
lofty and precipitous mountains surrounded, this is the
word. 3. Behold 1 the days come, and this kingdom
will be destroyed which once destroyed Zion, and it
will be subjected to that which comes after it. 4.
Moreover, that also again after a time will be destroyed,
and another, a third, will arise, and that also will have
dominion for its time, and will be destroyed. 5. And
after these things a fourth kingdom will arise, whose
power will be harsh and evil far beyond those which
were before it, and it will rule many times as the forests
on the plain, and it will hold fast the times, and will

pious " (tdh pNH Dy n'?). He was Cf. 1 Kings i. 6 ; 1 Sam. xxv.

even excluded from the resurrection 28.

(see Weber, 42-44). The words in XXXIX. 3-5. Of the four world

the text, however, are far from empires here mentioned there can

being as strong as these statements, "be no doubt as to the first and

So we infer from the parallel, " Thy fourth. The first is of course the

wisdom etc." Babylonian, for it is that which

Thy 'wisdom is right guidance, effected the first destruction of

This is based upon the Massoretic Jerusalem in 588 (see ver. 3). The

text of Ecclesiastes x. 10, where the f^^^^^h (m verses 5-7 ; cf. xxxvi.

Versions take directions of their ^-lO) is just as clearly Rome. The

own. Thus the Heb. is n^t^Dn jnn^ ^^^^^^^ and third empires are prob-

-_,, T ^^^y. , , ^ ably the Persian and the Grseco-

nDDH. The LXX. Kal irepccrada rov Egyptian and Syrian. The fourfold

dvdpeiov a-o<l)ia, and the Syr. = "et division of world empires in the

sapientia sollertibus emolumentum." text is due no doubt to Dan. vii.

4. From my {earliest) days. On these four empires, see Tan-

This is the Hebrew idiom p^o. chuma, Terumah, 7.

CHAPTERS XXXVIII. 3-XL. 2 65

exalt itself more than the cedars of Lebanon. 6. And
by it the truth will be hidden, and all those who are
polluted with iniquity will flee to it, as evil beasts flee
and creep into the forest. 7. And it will come to
pass when the time of his consummation that he
should fall has approached, then the principate of My
Messiah will be revealed, which is like the fountain
and the vine, and when it is revealed it will root out
the multitude of his host. 8. And that which thou
hast seen, the lofty cedar, which was left of that forest,
and with regard to this fact, that the vine spoke those
words with it which thou didst hear, this is the word.
XL. " The last leader of that time will be left alive,
when the multitude of his hosts will be put to the
sword and be bound, and they will take him up to
Mount Zion, and My Messiah will convict him of all
his impieties, and will gather and set before him all the
works of his hosts. 2. And afterwards he will put

6. The truth will he hidden. Cf. leader was to " unite in himself all

4 Ezra v. 1, where, in connection hatred and hostility' against God's

with Kome, the same statement is people. He was to be called

made : " abscondetur veritatis via." Armilus, and to be the nj;'b'T far'

1 . The principate of My Messiah, i^ox'f]v" See Weber, 348, 349.
etc. See xxix. 3 note j^y Messiah. As we have already

XL 1 Who this last leader is we .^^^^ted (pp. 52, 61), the Messiah

cannot determme ; it may be any ^^^^ ^^^^^^.^^ ^^ compared

emperor or general from 70 ad. ^^^^^ ^^^^^^^ .^ J .^_ xxvii.-xxx.

back till Pompey s time Since the ^_ ^^ protection of the remnant

persona wrong-domgs of this leader ^^ j^^^^^ ^^^ ^^^^ destruction of their

are dwelt upon, it is possible that it ^^^^. ^^.^^ ^^^ ^^^^ ^^^ ^^^^

IS , actually Pompey that is here ^^ ^^^ ^^^^.^^ ^^^ ^^^^^ ^^^. ^^^

referred to. The words^^^his im- ^^ ^^^ g.^^^j^^ ^^^ ^^^ j^J^.^j^

pieties" = u^Oia^AOV, might does not appear till these tasks are

favour this view (cf. Pss. Sol. ii. completed (see xxix. 3).
24-35). Will convict ... of . . . impieties.

According to the Talmud, a single So 4 Ezra xii. 32 ; xiii. 37.

THE APOCALYPSE OF BARUCH

XLI.-XLII.
B2.

him to death, and protect the rest of My people which
shall be found in the place which I have chosen.
3. And his principate will stand for ever, until the
world of corruption is at an end, and until the times
aforesaid are fulfilled, 4. This is thy vision, and this
is its interpretation."

XLI. And I answered and said : " To whom will
these things be, and how many (will they be) ? or
who will be worthy to live at that time ? 2. For
I will speak before Thee everything that I think, and
I will ask of Thee regarding those things which I
meditate. 3. For lo ! I see many of Thy people who
have withdrawn from Thy covenant, and cast from
them the yoke of Thy law. 4. But others again I

2. Protect the rest, etc. See xxix.
2, note.

3. Until the world of corruption is
at an end. The Messianic king-
dom is only of temporary duration ;
it belongs to the olam hazzeh (see
xxi. 19, note).

XLI., XLII. These two chapters
appear to belong to B^, and to have
followed originally after xxx. The
,same world-view is presented as in
B^. Thus the times (xlii. 6) are
hastened, as in xx., in order to usher
in the end, when corruption will
disappear and the life of incoiTup-
tion set in through the resurrection
(xlii. 7, 8).

The chief topics discussed in
these chapters are two : First, the
ultimate destiny of the apostates ;
and secondly, that of the proselytes.

Thus hitherto the portions of this
book derived from B^, and their
original order, appear to have been
ix. 2-xii. (?) ; xiii. l-3a ; xx. ; xxiv.
2-4 ; xiii. 36-12 ; xxv. ; xiv.-xix. ;
xxi.-xxiv. 1 ; xxx. 2-5 ; xli.-xlii.

XLI. 1. Baruch's question goes
back to xxx. 2-5, with which they
originally stood in connection in
B^. For a similar question, cf.
Ixxv. 5.

To live. The life referred to here
is the spiritual life subsequent to
the resurrection (cf. xlix. 2 ; Ixxvi.
5 ; 4 Ezra xiv. 22).

3. The apostates here dealt with
may be Christians.

Yoke of Thy law. On the " law "
see XV. 5, note. The term "yoke"
as expressing ' ' obligation " is
common in Jewish writings (cf.
Ecclus. li. 26), rbv TpdxrfKov v/xdv
virbdere iirb ^vydv (Pss. Sol. vii. 8 ;
xvii. 32 ; Acts xv. 10 ; Gal. v. 1).
In later Judaism such expressions
as " yoke of the law," " yoke of the
precept," "yoke of the kingdom
of heaven," are frequent. See
Schottgen, Jlor. Hebr. i. 115-120.
Contrast Matt. xi. 29, 30.

4. The proselytes, i.e. the onj.
Cf. 4 Ezra vii. 133 : "Et miserator

CHAPTERS XL. 3-XLII. 4 67

have seen who have forsaken their vanity, and fled for
refuge beneath Thy wings. 5. What therefore will
be to them ? or how will the last time receive them ?
6. Or perhaps the time of these will assuredly be
weighed, and as the beam inclines will they be judged
accordingly ? "

XLII. And He answered and said unto me : " These
things also I will show unto thee. 2. As for what
thou didst say — 'To whom will these things be, and
how many (will they be) ? ' — to those who have believed
there will be the good which was spoken of aforetime,
and to those who despise there will be the contrary of
these things. 3. And as for what thou didst say
regarding those who have drawn near and those who
have withdrawn, this is the word. 4. As for those
who were before subject, and afterwards withdrew and
mingled themselves with the seed of mingled peoples,

in eo quod miseretur illis qui con- Israel under whose wings thou art

versionem faciunt in lege ejus." come to take refuge "(rsjD-nnn monS).

Their vanity. I.e. their idols In the Ahoda Sara, Idh, Shabhat,

(cf. Deut. xxxii. 21). 31a, the proselyte is said to have

Fled fm refuge beneath Thy come under the wings of the She-

'iinngs. Exactly the sense of Ps. kinah ; and in the Jer. Sanh. ii.

xxxvi. 8, iron' I'Ejjd ^^2 • and of 20c, it is stated that " Solomon

Ivii. 1, where in both cases the LXX. 1°^!^ .^^^^ ^^^^^^^^ ^'°°;«° ^^ '^'^^^
A \..r '\ i>- „v,/i +1,^ Q,.,, to brmg them under the wings of

renders non by eXiri^eiP and the Syr. ^^^ Shekinah."

by two diflferent words meaning " to 5^ yr^^g ^^^^ ^^-^^ j^ ^hat de-
hide." This tends to show that scribed in xxx. 2-5.
the writer used the Hebrew text XLII. 2. Those who believed. See
independently. For other instances j^y^ 5^ ^o^g also xxi. 9 on the
of the same metaphor, cf. Ps. xvii. doctrine of justification'in Baruch.
8 ; Ixiii. 8 ; Deut. xxxu. 11. 4^ Tj^e sense seems to be that
But in our text the above phrase the apostates have only this world.
is technically used of proselytes Mingled peoples. This is a render-
onj. This technical sense is derived ing of nnj; (cf. Jer. xxv. 20, 24).
from Ruth ii. 12, where, in reference The Greek translation of it is found
to Ruth, it is said: "The God of in Fss. Sol. xvii. 17 idvdp (rvfi/xlKTwv.

68 THE APOCALYPSE OF BARUCH

the time of these is the former, and I am meditating
deep things. 5. And as for those who before knew
not but afterwards knew life, and mingled (only) with
the seed of the people which had separated itself, the
time of these (is) the former, I am meditating deep
things. 6. And time will succeed to time and season
to season, and one will receive from another, and then
with a view to the consummation will everything be
compared according to the measure of the times and
the hours of the seasons. 7. For corruption will take
those that belong to it, and life those that belong to it.
8. And the dust will be called, and there will be said
to it : ' Give back that which is not thine, and raise up
all that thou hast kept until its time/
XLIII.-XLIV. XLIII. " Moreover, do thou, Baruch, strengthen thy

5. Of the, people. The text earth gives back the body ; Sheol

l^i^:^ ^ = " of the peoples " I have gives back the soul.
^ ' ^ ^ XLIII.-XLVI. Of these chapters

emended into l^::»>, for it would xUn.-xliv. 7 ; xlv.-xlvi. 6 belong to

be strange to speak of Israel as B^. Not to B'^, for (1) in xliii. 2 ;

"the peoples " or "the nations." xliv. 2, as in Ixxviii. 5 ; Ixxxiv. 1,

Which had separated itself. I.e. ^^ruch is to die an ordinary death

the legalistic Israel by means of the and go the way of all the earth and

"fence"ofthelaw(cf.xlviii.23). The fo^g^* ^11 the concerns of mortals,

"separatists" are the Pharisees, the whereas m B^ he is not to die an

JL ordinary death, but to be taken up

^ ' J, mi • 4. and preserved till the last day : he

The former. This seems corrupt, .^ ^^f ^^ ^ ^^^^^ ^^^. \^^ ^^

and probably, as Kabisch proposes. .^ .^ ^^^ ^^^^ ^ ^^ ^ ^

we should have " the latter. This ^^^ ^^^^.^^ oppressors of Israel (xiii.

would admit the proselytes to all 3 ^^^^ ^^^^ ^ ^j^..._ 3^^ ^3)

the blessmgs of the world to come rj.^^ ^^ ^^^ ^^^^^^^^ ^> J^^

On the treatment of " proselytes ^.^. -^ ^^^^^ ^^^ ^^^^ ^^j^.^ ^f
m the Talmud, see Weber, 55, /3 f., iv. ixxvii 12 • thev are bidden to

98,107,183,254,267f.,282f.,368f. TStTi-^^'J^SlZ^otz^.

6. This verse is obscure. Cf. 4 (i.e. its restoration), as we infer
Ezra iv. 37. from Ixxxi. 1, 4, taken together with

7. Cf. xxxi. 5. See note on i. 4 ; vi. 9, whereas in B^ there
xxi. 19. is no consolation of any kind to be

8. Oive hack, etc. Cf. 1. 2. The looked for in this world. (3) In

CHAPTERS XLII. 5-XLIV. i

heart for that which has been said to thee, and under-
stand those things which have been shown to thee ;
for there are many eternal consolations for thee.

2. For thou wilt depart from this place, and thou wilt
pass from the regions which are now seen by thee, and
thou wilt forget whatever is corruptible, and wilt not
again recall those things which happen among mortals.

3. Go therefore and command thy people, and come to
this place, and afterwards fast seven days, and then
I will come to thee and speak with thee."

XLIV. And I, Baruch, went from thence, and

xliv. 7 and xlviii. 38 the same
phrase, i.e. as to a "change of the
times," is found ; in the former
with an optimistic, in the latter
with a pessimistic reference. (4)
xliv. 5 vividly recalls the scene de-
picted in vi.-viii. As all the inter-
vening chapters deal with questions
of the school, xliii.-xlvi. probably
stood originally in close juxtaposi-
tion with vi.-viii.

The fraginent xliv. 8-15 helcnigs
to B'\ for just as in B^ expectation is
fixed not on an earthly felicity but
only on the world to come (xliv. 15),
the inheritance of the promised
time (xliv. 13), the time that passeth
not away (xliv. 11), the new world
which turneth not to corruption
those who enter it (xliv. 12), (2)
the whole present world, the entire
olam hazzeh is hopeless ; it is de-
filed with evil (xliv. 9), and with
its corruption it will pass away
(xliv. 8). (3) In xliv. 9 the present
world is to be committed to oblivion.
This is in flat contradiction to iv. 1.

The original position of xliv. 8-15.
This seems easy to determine. The
main statements in this address of
Baruch to the people really presup-
pose xlviii. -lii. as their background.

They express shortly some of the
main conclusions of these chapters.
It is not reasonable to suppose that
Baruch makes known to the people
the very truths which, according to
the present order of the book, are
revealed to him later by God. We
have already seen that xxxi.-xxxv.
were originally subsequent to xlviii.-
lii. (see p. 57). Since therefore both
these passages form the address or
part of the address of Baruch that was
based upon previous disclosures of
God, it is obvious that xliv. 8-15
followed originally on xxxii. 6 and
formed the natural sequel to the
closing words of that verse.

XLIII. 1. These words have no
reference to the preceding chapters.
They refer probably to some lost
passage of B^.

2. Tho^i wilt depart. Both the
context and the word " depart "
point to an ordinary death here.
See xiii. 3, note. The word rendered
" depart " is ^1 1. It is found also
in xiv. 19 ; xv. 1 ; xliv. 2.

Whatever is corruptible. Cf. xxi.
19, note.

3. Parts of this verse relating to
the fast, etc., are probably due to
the final editor. See xlvii. 1, note.

70 THE APOCALYPSE OF BARUCH

came to my people, and I called my first-born son and
the Gedaliahs my friends, and seven of the elders of
the people, and I said unto them : 2. " Behold,' I go
unto my fathers according to the way of all the earth.

3. But withdraw ye not from the way of the law, but
guard and admonish the people which remain, lest they
withdraw from the commandments of the Mighty One.

4. For ye see that he whom we serve is just, and our
Creator is no respecter of persons. 5. And see ye
what hath befallen Zion, and what hath happened to
Jerusalem. 6. For the judgment of the Mighty One
will (thereby) be made known, and His ways, which,
though past finding out, are right. 7. For if ye endure
and persevere in His fear, and do not forget His law, the
times will change over you for good, and ye will see

XLiv. 8-15= the consolation of Zion. 8. Because whatever is now

XLIV. 1. My first - horn son. Commandments of the Mighty

Elsewhere mentioned only in xlvi. 1. One. Cf. xlviii. 38 ; Ixxxiv. 7.

The Gedaliahs — possibly a corrup- 4. No respecter of persons. Cf.

tion for Gedaliah. Cf, v. 1. Geda- xiii. 8.

liah is mentioned only in B^. 5. These words as we have ob-

Seven of the elders of the people, served above (p, 69) vividly recall

In V. 5 Baruch assembled all the vi.-viii., and seem to show that

elders or honourable amongst the these chapters followed much more

people. This is natural, as it is prior closely on vi.-viii. than they do

to the destruction of the city. now.

That seven should be summoned 6. Which, though . . . right. The

now that the bulk of the population text = which are past finding out

is carried into exile is equally fit- and right.

ting. We must bear in mind that 7. The times will change over you

in xxxii. 1 we have the work of for good. Contrast the use of this

a different author, else the writer phrase in xlviii. 38.

might seem to have been guilty of The consolation of Zion. I.e. its

an inconsistency. restoration ; cf. Ixxxi. 1, 4 ; for the

2. Cf. iii. 2. See xiii. 3, note, temple was to be rebuilt (i. 4 ; vi.
The text is drawn from Gen. xv. 15 9) according to B^. The announce-
and Joshua xxiii. 14 ; 1 Kings ii. 2. ment of this future in store for

3. Way of the law. See xv. 5, Zion is called good tidings in xlvi.
note. 6 ; Ixxvii. 12 ; Ixxxi. 1.

{

CHAPTER XLIV. 1-12

is nothing, but that which will be is very great. 9.
For everything that is corruptible will pass away, and
everything that dies will depart, and all the present
time will be forgotten, nor will there be any remem-
brance of the present time, which is defiled with evils.

10. For that which runs now runs unto vanity, and
that which prospers will quickly fall and be humiliated.

11. For that which is to be will be the object of
desire, and on that which will come afterwards do
we place our hope ; for it is a time that will not pass
away. 12. And the hour comes which will abide for
ever, and the new world which does not turn to cor-
ruption those who depart to its blessedness, and has no
mercy on those who depart to torment, and will not

8-15, These verses should be read
after xxxii. 6 (see p. 69).

8. In xxxii. 6 God has declared
His purpose to renew creation ; the
reason is given here ; for all things
that now are are nothing.

9. Corruptible. Cf. xxi. 19, note ;
xxxi. 5.

All the present time xoill he for-
gotten. In iv. 1 this is denied, but
iv. 1 is from B^ (cf. Isa. Ixv.
17).

A time that loill not pass
This is set over against
50 : " this world which
passeth away."

12. The new world, etc., implied
in the new creation (xxxii. 6). In
li. 3 it is the world which dies not,
nor ages those who come to it (Hi.
9, 16).

Who depart to its blessedness.
The text here ^^l] CJiAiS^
= " who depart on its beginning " is
corrupt. This clause should describe

11.
away.
xlviii.

the destination of the righteous, as
the antithetical clause in the next
line, " those who depart to torment,"
describes that of the wicked. The
error thus lies in the words "in
its beginning." In the next place,
we can reason back to what should
stand here instead of these words.
For the corresponding phrase in
the other clause, i.e. "to torment,"
requires as its antithesis, not the
meaningless "on its beginning," but
"to blessedness." That is, over
against "those who depart to tor-
ment," the sense needs " those who
depart to blessedness." This con-
clusion as to the original text is
confirmed by the fact that the
erroneous text can be explained by
the transposition of a single letter
in the Hebrew original. Thus " in
its beginning" = lE^Kin, but this
arose from a false transcription of
nt^ND, i.e. by wrongly transposing
the \ Now nB'N3 = " to its blessed-
ness," I have emended accordingly.

72 THE APOCALYPSE OF BARUCH

lead to perdition those who live in it. 13. For these are
they who shall inherit that time which has been spoken
of, and theirs is the inheritance of the promised time.

14. These are they who have acquired for themselves
treasures of wisdom, and with them are found stores of
understanding, and from mercy have they not with-
drawn, and the truth of the law have they preserved.

15. For to them will be given the world to come, but
the dwelling of the rest who are many will be in the fire.

XLV.-XLVI. XLV. " Do ye therefore so far as ye are able in-

struct the people, for that labour is ours. 2. For if
ye teach them, ye will quicken them."

XLVI. And my son and the elders of the people
answered and said unto me : " Has the Mighty One
humiliated us to such a degree as to take thee from us
quickly ? 2. And truly we shall be in darkness, and
there will be no light to the people who are left. 3. For
where again shall we seek the law, or who will dis-
tinguish for us between death and life ? " 4. And I said
unto them : " The throne of the Mighty One I cannot
resist : nevertheless, there shall not be wanting to Israel

13. The inheritance . . . tivie= XLV. B^ reappears here. Tliecon-
"the world to come" in verse uection with xliv. 7 is all that could
15. be desired. There it is said, " If ye

14. This verse presupposes li, keep faithful to the law ye will see
3, 7. The "treasures" here men- the consolation of Zion"; "do ye
tioned differ from those in xxiv. 1. therefore . . . instruct the people . . .

15. Those described in the pre- for if ye teach them ye will quicken
ceding verse are to receive the world them."

to come, just as those who are 2. 1/ ye teach, etc. Cf. xxxviii. 2 ;

similarly described in li. 3 are to Ps. cxix. 50, 93. This is the

receive the world that dies not. On work of the true scribe. Pharisaism

the contrast of this world and the teaches obedience to the law, God

world to come, see xv. 8, note. will do the rest (cf. xliv. 7).

In the fire. Cf. xlviii. 39, 43 ; XLVI. 2. For similar diction, cf.

lix. 2 ; Ixiv. 7 ; Ixxxv. 13. Ixxvii. 14 ; 4 Ezra xiv. 20.

CHAPTERS XLIV. 13-XLVII. i

a wise man nor a son of the law to the race of Jacob. 5.
But only prepare ye your hearts, that ye may hear the law,
and be subject to those who in fear are wise and under-
standing ; and prepare your soul that ye may not depart
from them. 6. For if ye do these things, good tidings
will come unto you, which I before told you of ; nor will
ye fall into the torment, of which I testified to you before."
[7. But with regard to the word that I was to be taken, XLVi. 7=E.
I did not make (it) known to them or to my son.]

XLVII. And when I had gone forth and dismissed XLVII.-LII.:

B .

them, I went thence and said unto them : " Behold ! I go
to Hebron : for thither the Mighty One hath sent me."

4. Tliere shall not he loanting . . .
a son of the law. This is really an
answer to the question put in iii. 6.
The expression "son of the law"
seems to occur here first in existing
literature. Its earliest occurrence
elsewhere in the Talmud appears
to be in Baba Mezia, 96a. See
Levy, Neuhehrdisches Worterbuch,
i. 258. The term niiiD 12 was used
in the Middle Ages as a designation
of a full - grown Israelite. See
Schtirer, Div. II., vol. ii. 51 (note).
For the parallelism Israel . . . Jacob,
cf. xvii. 4; xxxi. 3.

5. Prepare ye your hearts. See
xxxii. 1, note.

Obedience to the law and the
Rabbis is here enforced.

6. Here the promise in xliv. 7 is
enforced anew.

Good tidings. Cf. Ixxvii. 12.

7. This verse is an addition of the
final editor in order the better to
adapt the fragment of B^ just given
to its new context. It belongs in
spirit to B^.

I was to be taken. Cf. xiii. 3,note ;
xlviii. 30. In Ixxxv. 9 the phrase

has a different meaning. tHOTil is a
rendering of apaXa/M^dveip (also of
IxeraTLdivai in Gen. v. 24). The
former is the usual word in the sense
of the text. The idea of the ascen-
sion into heaven of great heroes in
Jewish history was a familiar one.
Thus it is told of Elijah in the LXX.
of 2 Kings ii. 11, koL dve\i^/x(f)6r] . . .
eis rbv ovpavdv : Ecclus. xlviii. 9,
6 avdXrjixcpdels ev \ai\aTn irvpSs : also
in Eth. En. Ixxxix. 52 ; xciii. 8 ;
1 Mace. ii. 58 ; of Enoch in Ecclus.
xliv. 16 ; Eth. En. Ixx. 1 ; Ixxxvii.
3, 4 ; Slav. En. Ixvii. 2 ; Jubilees,
iv. 24 ; of Moses, Assumpt. Mos. x.
12 ; of Baruch, Apoc. Bar. xiii. 3 ;
XXV. 1 ; xlvi. 7 ; xlviii. 30 ; Ixxvi. 2 ;
of Ezra, 4 Ezra viii. 20 ; xiv. 49 ; of
many unnamed heroes, 4 Ezra vi. 26.
dvaXa/x^dveLu is well-known in the
N.T. in this sense (cf. Mark xvi. 19 ;
Acts i. 2, 11, 22 ; 1 Tim. iii. 16).
The substantive dpdXrjxpis is rare.
Ryle and James (Pss. Sol.) take iv.
20 of those Pss. to be the first known
instance of its use ; see also Luke
ix. 51, and Test. Levixviii. In the
last passage it is a late Christian
interpolation.

THE APOCALYPSE OF BARUCH

2. And I came to that place where the word had been
spoken to me, and I sat there, and fasted seven days.

Peayer of Baruch

XLVIII. And it came to pass after the seventh
day, that I prayed before the Mighty One and said :
2. " O my Lord, Thou summonest the advent of the
times, and they stand before Thee ; Thou causes t the
power of the ages to pass away, and they do not resist
Thee ; Thou arrangest the method of the seasons, and
they obey Thee. 3. Thou alone knowest the goal of
the generations, and Thou revealest not Thy mysteries
to many. 4. Thou makest known the multitude of
the fire, and Thou weighest the lightness of the wind.

The Seventh Section

XLVII.-LXXVII. First we have
Baruch's fast of seven days (xlvii.
2), followed by his prayer (xlviii.
2-24). Then in the dialogue that
ensues various revelations are made
to Baruch touching the coming woes
and the judgment (xlviii. 26-41), and
the resurrection (l.-lii.) On these
revelations follows a Messiah Apoc-
alypse (liii.-lxxiv. = A^). In Ixxvi.
Baruch is told of his approaching
translation, and in Ixxvii. he calls
the people together and addresses
them.

This section is composite : xlviii. -
lii. being derived from B^ ; liii.-lxxiv.
from A^ ; Ixxv., Ixxvi. from B^ ; and
Ixxvii. from B^.

XLVII, 1. The purposeless journey
to Hebron spoken of here must be
derived from an original source.
According to the scheme of the
final editor it has no business here.
Further, no such command has been
given to Baruch in the existing text.

Hence this entire verse must be re-
garded as drawn from B^ or B^, and
the next verse, which conflicts with
it, as due to the final editor, as also
xliii. 3. It is noteworthy, too, that
the words " and dismissed them "
must be corrupt ; for " and when I
had gone forth and dismissed them,
I went thence and said unto them "
is absurd. Baruch goes forth from
some place (here undefined) and dis-
misses the people ; then he departs
thence and speaks to them. It is
possible then that " when I had gone
forth" refers to "the cavern in the
earth " in xxi. 1. It will be remem-
bered that of chapters xxi.-xlvi.,
xxi.-xxiv. 1, XXX. 2-5, xli., xlii. be-
long to B^. These form in some
sense a whole, and the scene with
which they are connected may be
the " cavern " in xxi. 1. If this is
so, xlvii. 1 belongs to B^.

2. Of. xliii. 3 ; V. 7, note ; ir.,
note ; xxi. 2, note.

XLVIII. 2. Method of the seasons.
Cf. xiv. 1, note ; xx. 6.

CHAPTERS XLVII. 2-XLVIII. 15 75

5. Thou explorest the limit of the heights, and Thou
scrutinisest the depths of the darkness. 6. Thou carest
for the number which pass away that they may be pre-
served, and Thou preparest an abode for those that are
to be. 7. Thou remember est the beginning which Thou
hast made, and the destruction that is to be Thou for-
ge ttest not. 8. With nods of fear and indignation Thou
givest commandment to the flames, and they change into
spirits, and with a word Thou quickenest that which was
not, and with mighty power Thou boldest that which has
not yet come. 9. Thou instructest created things in
the understanding of Thee, and Thou makest wise the
spheres so as to minister in their orders. 10. Armies
innumerable stand before Thee and minister in their
orders quietly at Thy nod. 11. Hear Thy servant and
give ear to my petition. 12. For in a little time are
we born, and in a little time do we return. 13. But
with Thee hours are as a time, and days as genera-
tions. 14. Be not therefore wroth with man ; for he
is nothing, and take not account of our works. 16.
For what are we ? for lo ! by Thy gift do we come

6. See xxiii. 4, note. 8. With a word . . . which was

Thou carest . . . preserved. The not. Cf. xxi. 4, note ; 4 Ezra iv.

text which here = " Thou com- 37. Flames . . . spirits. Cf. Ps.

mandest the number which passes civ. 4 ; Heb. i. 7.

away and it is preserved" is non- 9, The spheres . . . in their orders.

sense as it stands, but, if retrans- cf. Eth. En. ii. 1 ; Slav. En. xxx. 2,

lated into Hebrew, it supplies us at 3 • pgg_ goi_ xix. 2 3.

once with the true text. Eetranslated \q ^^^ gj^^^ ^^'^^.^ ^^^^^ Levi

It = np^^:i naiyn nsDon-nN ij^p nnx. ...^ j^ ^^^^ ^^^^^^^ There were

Here clearly the Greek translator ten orders of angels according to the

followed the wrong meaning of nprj, jews ; nine according to the Chris-

and mistranslated the weak vav tians (see Slav. En. xx. 1, 3, note),

with the voluntative imperfect. The 13. We should expect rather :

translation required by the context "time is as a (few) hours, and

is given above. generations as days."

76 THE APOCALYPSE OF BARUCH

into the world, and we depart not of our own will.
16. For we said not to our parents, 'Beget us,' nor
did we send to Sheol and say, ' Eeceive us.' 17. What
therefore is our strength that we should bear Thy
wrath, or what are we that we should endure Thy
judgment ? 18. Protect us in Thy compassions, and
in Thy mercy help us. 19. Behold the little ones
that are subject unto Thee, and save all that draw
nigh unto Thee, and destroy not the hope of our
people, and cut not short the times of our aid. 20.
For this is the nation which Thou hast chosen, and
these are the people, to whom Thou findest no equal.
21. But I will speak now before Thee, and I will say
as my heart thinketh. 22. In Thee do we trust, for
lo ! Thy law is with us, and we know that we shall
not fall so far as we keep Thy statutes. 23. In this at
least we are always blest that we have not mingled
with the Gentiles. 24. For we are all named one
people, who have received one law from One, and the
law which is amongst us will aid us, and the sur-
passing wisdom which is in us will help us." 25.

lb. Depart not, Qtc. In xiv. 11 to " people " fKaO. Ceriani pro-
men are said to " come not of their . ^ ' ^
own will " ; in 4 Ezra viii. 5 the two POses j ^^Zt:i» = " servant."
statements are combined. 21. Say as my heart thinketh. Cf.

16. Sheol. See xi. 6, note. xli. 2.

18. See Ixxv. 6. 22. See xv. 5, note.

19. That are subject to Thee. Cf. 23. Cf. xlii. 5.

xlil. 4. 24. One law from One. Ixxxv. 14.

All that draw nigh. Are these This is directed polemically against

proselytes ? (see xli. 4 ; xlii. 3). the Christians.

20. Cf. xxi. 21 ; 4 Ezra v. 27. The law . . . mill aid us. Cf.
The nation. So I have emended by xxix. 2, note ; xxxii. 1 ; xv. 5, note ;
reading jZlOisDol for the unmeaning cf. De singularitate cler. 15 (Cyprian,
^ Ed. Hartel. ii. 1 9 0 ), " sicut Esaias ait,
j.^ ^. This gives a good parallel legem inquit in adjutorium dedit."

CHAPTER XLVIII. 16-33 11

And when I had prayed and said these things, I
was greatly weakened. 26. And He answered and
said unto me : " Thou hast prayed simply, 0 Baruch,
and all thy words have been heard. 27. But My
judgment exacts its own and My law exacts its rights.
28. For from thy words I will answer thee, and from
thy prayer I will speak to thee. 29. For this is as
follows : he that is corrupted is not at all ; he has both
wrought iniquity so far as he could do anything, and
has not remembered My goodness, nor been grateful
for My long-suffering. 30. Therefore thou shalt surely
be taken up, as I before told thee : and the time is
coming of which I told thee. 31. For that time will
arise which brings affliction ; for it will come and pass
by with quick vehemence, and it will be turbulent
coming in the heat of indignation. 32. And it will
come to pass in those days that all the inhabitants of
the earth will be moved one against another, because
they know not that My judgment has drawn nigh.
33. For there will not be found many wise at that
time, and the intelligent will be but a few : moreover,

25. / vxLs greatly weakened. Cf. 32. The inhabitants of the earth.

xxi. 26. The same phenomenon See xxv. 1, note.

accompanies the visions in Dan. vii. Will be iiioved one against another.

28 ; viii. 27 ; x. 8, 16. The text »a-l•-^JZ^J = "will rest "

27. Cf. V. 2 ; Ixxxv. 9. . . \ ^. ^ ,

^ „ , . ' . „ ,„-, IS meanmgless. It seems corrupted

29. For this ... IS not at all. The . , i 7^ . ,
text which is unintelligible runs: from^o^^jLo or ^Qli^^lZAj, either

jooi U> ]f<J\ *.* u^cn w^Ol of which can be rendered as above.
^ .* ' . "^ ■ 33. Cf. Ixx. 5. This verse seems

^^^«^^^^? OCT >Ot^. to be the source of the following

30. See xlvi. 7, note. * words which Cyprian [Testim. iii.
31-41. The last woes and the 29) quotes as from Baruch: "erit

final judgment. Cf. xxvii.-xxix. 1 ; enim sapientia in paucis vigilantibus
Ixx. 2-10. et taciturnis."

78 THE APOCALYPSE OF BARUCH

even those who know will most of all be silent. 34.
And there will be many rumours and tidings not a few,
and the works of portents will be shown, and promises
not a few will be recounted, (and) some of them (will
prove) idle, and some of them will be confirmed. 35.
And honour will be turned into shame, and strength
humiliated into contempt, and probity destroyed, and
beauty will become a scorn. 36. And many will
say to many at that time : ' Where hath the multitude
of intelligence hidden itself, and whither hath the
multitude of wisdom removed itself ? ' 37. And whilst
they are meditating these things, then zeal will arise
in those of whom they thought not, and passion will
seize him who is peaceful, and many will be roused in
anger to injure many, and they will rouse up armies
in order to shed blood, and in the end they will perish
together with them. 38. And it will come to pass at the
self-same time, that a change of times will manifestly
appear to every man, by reason of which in all those
times they were polluted and practised oppression, and
walked every man in his own works, and remembered

34. Joseph, A7iL xx. 5. 1 ; 8. 6, p*??*?, " strength humiliated into
tells of many impostors who so contempt" = m ^a mv )V and
deceived the people (cf. Matt. ,,-, , -n i, ' »

• 11 o/)\ rrru- 4. ' beauty will become a scorn =

XXIV. 11, 24). This verse seems to ^ , , , , ,

be the source of Cyprian's {Testim. ' '

iii. 29) quotation from Baruch : ^^' ^^- ^ Ezra v. 9-11. This

"alii autem sapientes ad spiritum seems the source of Cyprian's quota-

erroris et pronuntiantes sicut Altis- ^lon from Baruch {TesH7n. iii. 29) :

simi et Fortis edicta." " Q^aeretis me et vos et qui post vos

venerint audire verbum sapientiae

35. Cf. Ixx. 3. It IS remarkable et intellectus et non invenietis."
that if we retranslate this verse into 37^ q£ j^x. 6

Hebrew we have a series of parono- S8. A change of times. Cf. xliv. 7.
masiae. Thus "honour will be Walked every man, etc. Cf. 4
turned into shame " = •]sn* nuj Ezra iii. 8.

CHAPTER XLVIII. 34-42

not the law of the Mighty One. 39. Therefore a fire
will consume their thoughts, and in flame will the
meditations of their reins be tried ; for the Judge will
come and will not tarry. 40. Because each of the
inhabitants of the earth knew when he was committing
iniquity, and they have not known My law by reason
of their pride. 41. For many will then assuredly
weep, yea, over the living more than over the dead."
42. And I answered and said : " 0 Adam, what hast
thou done to all those who are born from thee ?

Remevfibered not the law of the
Mighty One. Cf. xliv. 3, 7 ; Ixxxiv.
7.

39. ^ fire will conswtne, etc. Cf.
verse 43 ; xliv. 15 ; lix. 2, note.

The Judge will cmne and will not
tarry. Cf. xx. 6, note.

40. Knew when he was commit-
ting, etc. See xv. 6, note ; Iv. 2.
Cf. Ep. Barn. v. 4 SiKalojs aTro-
XeiraL SivOpwiros 6s ^x^^ o^oO diKai-
oaiivrfs 'yvCiai.v eavrbv els odbv (tko-
rovs airoavv^x^'-' ^^ ^v. 6 men are
to be tormented because, thougli
knowing the law, they transgressed
it. In that passage the words,
therefore, may be limited to
Israel, but here they are obvi-
ously descriptive of the Gentiles :
" the inhabitants of the earth "
(see XXV. 2, note). The writer thus
holds that all men alike possessed
a conscience or faculty for moral
judgment. We have, therefore, in
this verse a statement in some degree
parallel to Rom. ii. 14, 15 : "For
when Gentiles, which have no law,
do by nature the things of the law,
these, having no law, are a law unto
themselves : in that they shew the
work of the law written in their
hearts, their conscience bearing wit-
less therewith, etc."

Have not known My law by reason

of their pride. These words seem
to point to the rejection of the law
by the Gentiles ; for according to
an oft -repeated statement in the
Talmud (see Weber, 19, 56, 57, 65),
the law was originally designed
for all nations, but the Gentiles
rejected it (see 4 Ezra vii. 72, 73).

41. Since the sin of the world is
intensified towards its close, so
naturally the sinners then surviving
will meet with severer judgment
than the less guilty of earlier times.

42-60. What havoc Adam and
Eve have wrought by the spiritual
death and torments which they have
brought upon their posterity. Yet
God knows all that is in man, for
He created him ; He knows like-
wise the number of men that are to
be, and their sins (verses 42-46).
But since the law will give all these
their due in the judgment, let in-
quiry be made rather after the
blessedness of the righteous ; for
though they have endured much
weariness in this passing world, in
the world to come they shall have
abundant light.

42. Spiritual death is here traced
to Adam and Eve, but in xvii. 3 ;
xxiii. 4 ; liv. 15 it is only physical
death. See notes on xxiii. 4 ; liv.
15;- 19. In 4 Ezra both spiritual

THE APOCALYPSE OF BARUCH

and what will be said to the first Eve who hearkened
to the serpent ? 43. For all this multitude are going
to corruption, nor is there any numbering of those
whom the fire devours. 44. But again I will speak
in Thy presence. 45. Thou, 0 Lord, my Lord, knowest
what is in Thy creature. 46. For Thou didst of old
command the dust to produce Adam, and Thou knowest
the number of those who are born from him, and how
far they have sinned before Thee, who have existed
and not confessed Thee as their Creator. 47. And as
regards all these their end will convict them, and Thy
law which they have transgressed will requite them on
Thy day. [48. But now let us dismiss the wicked and
enquire about the righteous. 49. And I will recount
their blessedness and not be silent in celebrating their

death and physical are always traced
to Adam (iii. 21, 22 ; iv. 30 ; vii.
118-121).

43. Fire devours. ' Cf. verse 39 ;
xliv. 15 ; Ixiv. 7.

46. Gmntnand the dust to produce
Adam. 4 Ezra iii. 4, 5 ; vii. 116.

The number of those who are horn.
See xxiii. 5, note.

47. Thy law . . . will requite. See
V. 2, note.

48-50. These verses were used
originally in B^ by Baruch in ad-
dressing the people, or by God in
addressing Baruch, but not by
Baruch in addressing God as the
present text implies. That they could
not have been addressed by Baruch
to God is clear ; for Baruch could
not say to God, " In this world . . .
in which ye live " (ver. 50). Two
facts are in favour of their being
God's words to Baruch : (1) The
very same contrast between the two
worlds is found in God's reply to

Baruch in xv. 7 ; and (2) the very
same change of subject is enjoined
and the same word " inquire " used
in reference to the righteous in 4
Ezra ix. 13: "tuergo adhuc noli
curiosus esse quomodo impii crucia-
buntur sed inquire quomodo justi
salvabuntur." But the plural in
verse 48 is against this view ; and
secondly, the words " I will not be
silent in celebrating, etc.," while
hardly conceivable on the divine
lips, are appropriate on Baruch's.
Hence we must regard xlviii. 48-50
as a fragment of an address delivered
by Baruch to the people. Another
fragment of this same address which
originally preceded xlviii. 48-50 is
to be found in liv. 16-18, and yet
another which followed it in liv.
16-18.

49. Will not he silent in celebrai-
ing. A Hebrew idiom = '7nnN n*?

CHAPTERS XLVIII. 43-L. i 8i

glory, which is reserved for them. 50. For assuredly
as in a little time in this world which passeth away,
in which ye live, ye have endured much labour, so in
that world to which there is no end, ye shall receive
great light."]

XLIX. " Nevertheless, I will again ask from Thee,

0 Mighty One, yea, I will ask mercy from Him who
made all things. 2. 'In what shape will those live
who live in Thy day ? or how will the splendour of
those who (are) after that time continue ? 3. Will
they then resume this form of the present, and put
on these entrammeling members, which are now
involved in evils, and in which evils are consum-
mated, or wilt Thou perchance change these things
which have been in the world as also the world ? ' "

L. And He answered and said unto me : " Hear,

50. Cf. XV. 8 for the same con- which have been in the world as

trast and largely the same diction. also the world ? " The world was

Light. This does not seem the to be renewed (xxxii. 6), and in this

right word. renewal from being transitory and

XLIX. 2. In what shape, etc. Cf. verging to its close (xlviii. 50 ; Ixxxv.

1 Cor. XV. 35 : " How are the dead 10), it becomes undying (li. 3) and
raised ? and with what manner of everlasting (xlviii. 50) ; from being
body do they come ? " a world of corruption (xl. 3 ; Ixxiv,

Live. See xli. 1, note. 2 ; xxi. 19 ; xxxi. 5, etc.) it be-

The splendour of those vjho {are) comes incorruptible (Ixxiv. 2) and

after that time. For "splendour" invisible (li. 8). As these concep-

we might perhaps render " appear- tions are in germ and principle as

ance." The text is _Jx^ ♦OOlCUl ^^^ ^^ ^^^- ^^v- 17-lxvi., the same

^> • ^ doctrine of renewal and transforma-

^^C71 5iX3. tion that was taught touching the

3. Entrammeling members, lit. ^^^^^ ^^'^s naturally applied in due

members of bonds. course to those destined to live in

L.-LI. The nature of the resur- i*- This is done partially in Isa.

'-ection body. The teaching here as 1^^. 17-25, but the developed form

,0 the nature of the resurrection appears ni Dan. xii. 2, where the

)roceeds on the line suggested in xlix. ^i^«° righteous are to shine as the

! : " Wilt thou perchance change stars for ever and ever ; in Eth. En.

hese things (i.e. man's material body) ^^^V ^^^ ^^ J^Y ^s the angels (civ. 4)

THE APOCALYPSE OF BARUCH

Baruch, this word, and write in the remembrance of
thy heart all that thou shalt learn. 2. For the earth
will then assuredly restore the dead, which it now
receives, in order to preserve them, making no change
in their form, but as it has received, so will^ it restore
them, and as I delivered them unto it, so also shall it
raise them. 3. For then it will be necessary to show
to the living that the dead have come to life again, and
that those who had departed have returned (again).
4. And it will come to pass, when they have severally

and to become angels in heaven
(li. 4) and companions of the
heavenly hosts (civ. 6), and to be
clad in garments of life (Ixii. 15, 16)
and in raiment of light (cviii. 12) ;
see also xc. 38. We thus see that
long before the time of the writers
of Barnch the Pharisees were
familiar with the idea of the
spiritual transformation of the body
after the resurrection ; and that
to some extent the Pauline teach-
ing on the resurrection in 1 Cor.
XV. 35 - 50 was not an innova-
tion, but an able and developed
exposition of ideas that were current
in the Judaism of the time. 1 Cor.
XV. 35-50 is in one of its aspects
the logical sequel of Isa. Ixv. 17.

Over against this spiritual view
of the future life we must remember
that a materialistic one prevailed
not only popularly, but also in
Rabbinic circles. According to the
latter the blessed should beget
children and eat the flesh of the
Leviathan. See Weber, 383, 384.

L. 2. Cf. xi. 4, note ; xlii. 8, note ;
Eth. En. li. 1, note. In the resurrec-
tion soul and body were to be
united. On the scene of the resur-
rection see xxix. 2, note. The
soul's abode was Sheol (see xxi. 23
note) ; the body rested in the earth

(xlii. 8). According to the text the
Ijody was to be restored in exactly
the same form in which it had
been committed to the earth. The
following speculations of later Juda-
ism on this subject are instructive.
According to the Othioth, 17c, of R.
Akiba (Weber, 352, 353), God was to
sound a trumpet seven times at the
end of the world. At the first blast
the whole world was to be moved,
at the second the dust was to be
separated, at the third the bones
of the dead were to be gathered
together, at the fourth their limbs
were to be warmed, at the fifth they
were to be covered with skin, at the
sixth the souls and spirits were to
enter their bodies, in the seventh
they were to become living and
stand upon their feet, clad in their
clothes. According to another ac-
count {Beresh. rob. 28) the resiir-
rection body was built up from a
small fragment of the backbone
which was in all cases indestruct-
ible. This was called n'?._ See
Levy, Keuhebraisches Worterh. ii.
481 ; see verse 4, note.

L. 3. Those who are to be judged
are the living righteous, and sinners,
and the risen dead.

4. The object with which the dead
are raised is for common recognition.

CHAPTERS L. 2-LI. 4 83

recognised those whom they now know, then judgment
will grow strong, and those things which before were
spoken of will come.

LI. " And it will come to pass, when that appointed
day has gone by, that then shall the aspect of those
, who are condemned be afterwards changed, and the glory
of those who are justified. 2. For the aspect of those
who now act wickedly will become worse than is that
of such as suffer torment. 3. Also (as for) the glory of
those who have now been justified in My law, who have
had understanding in their life, and who have planted
in their heart the root of wisdom, then their splendour
will be glorified in changes, and the form of their face
will be turned into the light of their beauty, that they
may be able to acquire and receive the world which
does not die, which is then promised to them. 4. For

There is nothing corresponding to Ceriani'semendationof fOOlZo^^i
this in the N.T. In later Judaism ^

the resemblance of the risen was to ^^^o ^OJlZ,a^^.
be so carefully preserved that they Condemned . . . justified. See

were to be raised in the same clothes xxi. 9, note. The word "justify"

in which they were buried. This has here its- ordinary meaning of

was proved Sanhedrin, 906 "to declare righteous."
(Weber, 353) by the analogy of a 3. Justified in My law. See xv.

grain of corn which comes up from 5, note ; xxi. 9, note,
the earth, not naked but clothed. Root of wisdom, lix. 7 ; Ecclus.

The Rabbis, therefore, on the ap- i. 6, 20, pi^o. ao<pias ; Wisdom iii.

proach of death, gave careful direc- 15.

tions as to their grave - clothes. Their splendour, etc. The right-
According to the Beresh. rob. 95 eous will undergo successive trans-
(Weber, 353), men were to be raised formations till their bodies are
with all their bodily defects, such as assimilated to their new environ-
blindnoss, lameness, etc., in order ment, or to use the words of the
that their identity might be estab- text, " that they may be able ... to
lished. Thereupon, in the case of receive the world that does not die."
the righteous these infirmities were The world thcit does not die. Cf.
healed. xlviii. 50 ; li. 8 ; Ixxiv. 2, for various

LI. 1. This transformation of the characteristics of the olam hahba

living is mentioned in 1 Cor. xv, 51. or future world.

Aspect. I have here followed Then promised. See xiv. 13, note.

THE APOCALYPSE OF BARUCH

over this above all will those who come then lament,
that they rejected My law, and stopped their ears that
they might not hear wisdom or receive understanding.
5. When therefore they see those, over whom they are
now exalted, (but) who will then be exalted and glorified
more than they, they will respectively be transformed,
the latter into the splendour of angels, and the former
will mainly waste away in wonder at the visions and
lin the beholding of the forms. 6. For they will first
Ibehold and afterwards depart to be tormented. 7. But
those who have been saved by their works, and to
whom the law has been now a hope, and understand-
ing an expectation, and wisdom a confidence, to them
wonders will appear in their time. 8. For they will
behold the world which is now invisible to them, and
they will behold the time which is now hidden from
\ them. 9. And again time will not age them. 10.
For in the heights of that world shall they dwell, and
they shall be made like unto the^angels, and be made

4. The wicked here include not
only the faithless Israelites, but also
the Gentiles.

Stopped their ears that they might
not hear. Zech. vii. 11. The LXX.
renders difterently : to. cbra avrdv
i^dpvvav kt\.

5. The splendour. This word

JQ^} here, and in xlix. 2 ; li. 3, might
also be rendered by "appearance."

Will waste away, or mill be dis-
solved. Cf. XXX. 4 ; 4 Ezra vii. 87.
The latter reference as well as our
text show that the writer here was
not thinking of annihilation, though
this view is found later. Cf. Weber,
374, 375.

7. Saved by their works. See xiv.
7, note.

9. Cf. verse 3, note, and the phrase
in verse 16 : "The world which ages
not those." After this verse we
should probably read verses 13 and
14. Verse 12 would then form a
fitting close and climax to li. 1-9, 13,
14, 10, 11.

10. The condition of the risen
righteous is very spiritually con-
ceived. Thus they have passed from
a world of tribulation (li. 14) and
enter a world that is everlasting
(li. 3), invisible (li. 8) ; they live in
the high places thereof (li. 10) ; they
are made equal to the stars (li. 10),

CHAPTER LI. 5-16 85

equal to the stars, and they shall be changed into
every form they desire, from beauty into loveliness,
and from light into the splendour of glory. 11. For
there will be spread before them the extents of Paradise,
and there will be shown to them the beauty of the
majesty of the living creatures which are beneath the
throne, and all the armies of the angels, who [are now
held fast by My word, lest they should appear, and]
are held fast by a command, that they may stand in
their places till their advent comes. 12. Moreover,
there will then be excellency in the righteous surpassing
that in the angels. 13. For the first will receive the
last, those whom they were expecting, and the last
those of whom they used to hear that they had passed
away. 14. For they have been delivered from this
world of tribulation, and laid down the biirthen of
anguish. 15. For what then have men lost their life,
and for what have those who were on the earth
exchanged their soul? 16. For then they chose (not)
for themselves that time, which, beyond the reach of

and their glory is greater than that 13, 14. These two verses seem to

of the angels (x. 12). be wrongly transposed from their

Made equal to the stars. Cf. 4 place after verse 9.'
Ezravii. 97, 125. 13. Cf. 4 Ezra v. 42: "Coronae

11. Living creatures which are adsimilabo judicium meum ; sicut

beneath the throne. Cf. Rev. iv. 6. non novissimorum tarditas, sic nee

Armies of the angels who . . . are prior um velocitas " ; also Matt. xix.

held fast, etc. These angels are prob- 30.
ably the armed host mentioned in 14. See xv. 8, note.
Ixx. 7 ; Slav. En. xvii. ; and in Test. 15. Cf. Matt. xvi. 26.
Lev. 3 : iv t(^ Tpiru} elalv al dwafxeis 16. I have added a negative in

tQv irapepL^oXQv, oi raxd^vres ets the first clause as the sense requires

i]/xipav Kpicrecjs, iroLTJcraL iKdlK-qaiv it. In Ivi. 14 there is a similar loss

iv Tois irvevfiaai. rijs irXdvTjs Kal tov of the negative, as Ceriani has already

BeXiap. I have bracketed one of the observed. Which ages not, etc. (cf.

clauses in this verse as a gloss. ver. 9).

86 THE APOCALYPSE OF BARUCH

anguish, could not pass away, and they chose for them-
selves that time, whose issues are full of lamentations
and evils, and they denied the world which ages not
those who come to it, and they have rejected the time
and the glory, so that they shall not come to the
honour of which I told thee before."

LII. And I answered and said : " How do those
forget for whom woe is then reserved ? 2. And why
therefore again do we mourn for those who die ? or
why do we weep for those who depart to Sheol ? 3.
Let lamentations be reserved for the beginning of that
coming torment, and let tears be laid up for the advent
of the destruction of that time. 4. But even in the
face of these things I will speak. [5. And as for the
righteous, what will they do now ? 6. Eejoice ye in
the suffering which ye now suffer : for why do ye look
for the decline of your enemies ? 7. Make ready
your soul for that which is reserved for you, and pre-
pare your souls for the reward which is laid up for

you."]

LIII. And when I had said these things I fell
asleep there, and I saw a vision, and lo ! a cloud was

LII. 1, 2. Considering the terrible form an appropriate sequel to xlviii.

destiny in store for the wicked after 48-50 (see note on liv. 16-18).
the resurrection, our grief should be 6. Cf. Ixxviii. 6. These words recall

reserved for those who shall suffer James i. 2 : " Count it all joy, my

its torments, and not for those who brethren, when ye fall into manifold

depart to Sheol. And yet there is temptations." The sentiment looks

a certain degree of pain and torment Christian.

in Sheol as we have seen (cf. xxx. 7. Make ready . . . prepare your

5 ; xxxvi. 10). souls. See xxxii. 1, note. One

5-7. Theseverses cannot have been half of this verse seems to be a

addressed by Baruch to God. Like gloss on the other,
xlviii. 48-50, they are part of his 8. Cf. xxxvi. 1.
address to the people. They would LIII. - LXXIV. This constitutes

CHAPTERS LI. 16-LIII. 3

ascending from a very great sea, and I kept gazing
upon it, and lo ! it was full of waters white and black,
and there were many colours in those self-same waters,
and as it were the likeness of great lightning was
seen at its summit. 2. And I saw that cloud pass-
ing swiftly in quick courses, and it covered all the
earth. 3. And it came to pass after these things

the third Messiah Apocalypse = A^
embodied by the final editor in this
book. It will be sufficient here to
indicate {a) its date ; {b) its relation
to the other constituents of the
book ; and to touch on (c) the ques-
tion of its integrity ; [d) and of its
author.

(a) Its date. It was written prior
to 70 A.D. (see Ixviii. 5, note), and
subsequent to 50 A.D. (see lix. 5-11,
note).

{b) Relations of A^ to B\ B\ A\
A\ It is distinct from B^, and B-
in date, as these were composed sub-
sequently to the fall of the temple.
It is distinct in character from B^
and B^ ; for whereas in the latter
there is no expectation of the Messiah,
in A^ the Messiah is the centre of
interest. Other points of difference
will be dealt with in the notes. A^
is distinct from A^. In the latter
the Messiah does not appear till the
enemies of Israel are destroyed ; in
A^, on the other hand, the Messiah
is the agent of their destruction. A^
may be distinct from A'^ ; contrast
Ixxi. 1 with xl. 2. If xl. 1, 2 refers
to Pompey, it was written prior to
his death, and A^ would in that case
be much earlier than A^ which was
composed between 50 and 70 a.d.

(c) Integrity. A? is handed down
in tolerable preservation, liv. 17, 18
is an interpolation, and possibly Ixx.
9. The text has been badly tam-
pered with in Ixxii. 1 and Ixxxiv. 4
by the final editor.

[d] The author. A' is of extreme
interest, as it is the oldest writing
in which full justice is done alike to
the claims of the Messiah and those
of the law in moulding the world's
history. The author belongs to the
Rabbinical school, and assigns to
certain elements of the law and
tradition (cf. Ivii., notes) the pre-
Mosaic origin attributed to them in
Jubilees. On the other hand, he re-
cognises the popular aspiration for
God's kingdom on earth as a legiti-
mate outcome of prophecy, and gives
it complete development in his fore-
cast of history. Thus A^ is the
oldest literary evidence of the fusion
of early Rabbinism and popular
Messianic expectation.

LIII. In this vision a cloud is
seen coming up from the sea and
covering the whole earth with its
summit crowned with lightning.
And soon it began to discharge
black waters, and then clear, and
again black waters, and then clear,
and so on till this succession of
black and bright waters had oc-
curred six times. And at the end
of these twelve showers there was
yet another shower of black waters,
blacker than had been all before.
Thereupon the lightning on the
summit of the cloud flashed forth
and healed the earth, and twelve
streams came up from the sea and
were subject to that lightning.

1. A very great sea. Cf. Dan.
vii. 2.

88 THE APOCALYPSE OF BARUCH

that that cloud began to pour upon the earth the
waters that were in it. 4. And I saw that there was
not one and the same likeness in the waters which
descended from it. 5. For in the first beginning they
were black exceedingly for a time, and afterwards
I saw that the waters became bright, but they were
not many, and after these things again I saw black
(waters), and after these things again bright, and again
black and again bright. 6. Now this was done twelve
times, but the black were always more numerous than
the bright. 7. And it came to pass at the end
of the cloud, that lo ! it rained black waters, and
they were darker than had been all those waters that
were before, and fire was mingled with them, and
where those waters descended, they wrought devasta-
tion and destruction. 8. And I saw after these things
that lightning which I had seen on the summit of the
cloud, that it held it fast and made it descend to the
earth. 9. Now that lightning shone exceedingly, so
as to illuminate the whole earth, and it healed those
regions where the last waters had descended and
wrought devastation. 10. And it took hold of the

6. For the twelvefold division of agery is derived from Dan. vii. 13.
history see 4 Ezra xiv. 11, 12 : "XII It was from the last passage that
enim partibus divisum est saecnlum, the Messiah was named 'j3y="the
et transienint ejus X jam et dimi- cloud-man," or >^dj nn-" the son of
dium Xmae partis, Superant autem ^^^ ^^^^^,, ^^^j^^^. JVeuhelyraisch.
ejus duae post medium decimae ^ •••971 499

partis." Cf. Hilgenfeld, Mess. Jud. ^^^- "^- ^'^' ''^^•

104. 9. Lightning shone . . . so as to

7. These black waters are inter- illumiTutte the whole earth. Cf. Matt,
preted in Ixix., Ixx. They symbolise xxiv. 27 : " For as the lightning
the travail pains of the Messiah. cometh forth from the east, and is

8. The lightning on the cloud seen even unto the west, so shall be
symbolises the Messiah. The im- the coming of the Son of man."

CHAPTERS LI 1 1. 4-LIV. 5 89

whole earth and had dominion over it. 11. And I
saw after these things, and lo ! twelve rivers were
ascending from the sea, and they began to surround
that lightning and to become subject to it. 12. And
by reason of my fear I awoke.

[Prayer of Baruch]

LIV. And I besought the Mighty One, and said :
" Thou alone, 0 Lord, knowest of aforetime the deep
things of the world, and the things which befall in
their times Thou bringest about by Thy word, and
against the works of the inhabitants of the earth Thou
dost hasten the beginnings of the times, and the end
of the seasons Thou alone knowest. 2. For whom
nothing is too hard, but Thou doest everything easily
by a nod. 3. To whom the depths as the heights
are accessible, and the beginnings of the ages minister
to Thy word. 4. Who revealeth to those who fear
Him what is prepared for them, that He may thereby
console them. 5. Thou showest great acts to those

10. We have here symbolised the with the Peshitto of Luke i. 37, we
Messiah's reign, see that the Greek was here irap' y

11. Do these twelve rivers sym- prj/xa ovk ddwareX. This is the
bolise the Gentile nations submit- LXX. of Gen. xviii. 14: firj ddvparei
ting themselves to the Messiah, or irapd. r^ dei^ pvfJi-a, but not of
the twelve tribes of Israel ? Jer. xxxii. 17, 27, where we find

LIV. 1. Against the works, etc, . , . (xxxix, 17, 27 in LXX,) ov fii) diro-

hasten the beginnings of the times. KpvjSy dirb aov oidev. This is the

See XX. 1, note, rendering of the Peshitto also in

The end of the seasons Thou alone Gen, xviii, 14 and Jer, xxxii. 17,

knowest. Cf, xxi. 8, 27. From this verse in itself, there-

2, For ivhom nothing is too hard, fore, we cannot conclude for or

This is a rendering of the phrase against the influence of the LXX,

found in Gen, xviii, 14 ; Jer, xxxii, on the writer.

17, 27, By comparing the text 5. Great acts or '^ wonders."

90 THE APOCALYPSE OF BARUCH

who know not ; Thou breakest up the enclosure of
those who are ignorant, and lightest up what is dark,
and revealest what is hidden to the pure, who in faith
have submitted themselves to Thee and Thy law. 6.
Thou hast shown to Thy servant this vision ; reveal
to me also its interpretation. 7. For I know that as
regards those things wherein I besought Thee, I have
received a response, and as regards what I besought.
Thou didst reveal to me, and didst show me with what
voice I should praise Thee, or from what members I
should cause praises and hallelujahs to ascend to Thee.

8. For if my members were mouths, and the hairs of
my head voices, even so I could not give Thee the
meed of praise, or laud Thee as is befitting, nor could
I recount Thy praise, nor tell the glory of Thy beauty,

9. For what am I amongst men, or why am I
reckoned amongst those who are more excellent than
I, that I should have heard all those marvellous things
from the Most High, and good tidings numberless
from Him who created me? 10. Blessed be my
mother amongst those that bear, and praised among
women be she that bare me. 11. For I will not
be silent in praising the Mighty One, and with the
voice of praise I will recount His marvellous deeds.
12. For who doeth like unto Thy marvellous deeds,
0 God, or who comprehendeth Thy deep thought of

hi faith. See note on liv. were ink, and all the reeds were

21. pens, and heaven and earth were

8. In the Shir ha-Shirim rdbha, rolls, and all men were scribes, yet

i. 3 we find the hyperbolic state- the law could not be written down

ments of this verse far outdone : which I have taught.' "
" R. Eliezer said : ' if all the seas 10. An interpolation ? it breaks

CHAPTER LIV. 5-15

life ? 13. For with Thy counsel Thou dost govern all
the creatures which Thy right hand has created, and
Thou hast established every fountain of light beside
Thee, and the treasures of wisdom beneath Thy throne
hast Thou prepared. 14. And justly do they perish
who have not loved Thy law, and the torment of
judgment will await those who have not submitted
themselves to Thy power. 15. For though Adam

the connection. Cf. Luke i. 42 ;
xi. 27 ; Judges v. 24.

13. Thou dost govern. Cf. verse
22.

14. A deliberate rejection of the
law of God is here implied as in
xlviii. 40, see note.

15. 19. In xxiii. 4 the physical
effects of sin are referred to ; in
xlviii. 42 the spiritual effects. The
former consisted according to B^
(see xxiii. 4, note) in man's subjec-
tion to physical death. According
to A' (see liv. 15 ; Ivi. 6), however,
man was already subject to physical
death, and the penalty of sin con-
sisted in premature death.

The main question, however,
which concerns us here is that of
predestination and free will. In
order to understand the position of
the writers of this book, it will be
helpful to draw attention to the chief
statements which appear on these
subjects in Jewish non - canonical
literature. In Ecclesiasticus these
antinomies are stated uncondition-
ally, not indeed in immediate con-
trast, but in distinct passages. Thus
in XV. 11, 12, 14, 15, 17, 20, wehavethe
freewill of man strongly aflBrmed :
/XT] eiwris 8tl did, Kvpiov 6.ire(XT7]v . . .
jXT] dvys 6tl avrds fie iirXavrjaev ' ov
yap XP^^'^^ ^X^' ^vdpbs afiapTOjXoO
. . . avTos i^ o-pxvs iiroirjaev &vdpo}-
TTOv, Kal atpTjKev avrbv iv X^'-P'- ^'^'
^ovKlov avTov. iav diXrjS, avvrrjp'ri-
(reis ivToXds. . . ^vavri avdpfaTrwv

7} ^WT] Kal 6 d&voLTOs Kol 8 iav ci)5o-
KijcT^ dodrjaerai avri^, . . . Kal ovk
iuereiXaTo ovdevl acre^elv. Cf. also
xvii. 6. The doctrine of predestina-
tion is absolutely maintained in
xxxvi. 10, 12, 13, Kal dpdpojwoi. irdv-
T€s dird i8d(f)0vs Kal e/c yijs iKrlcdr}
' Addfi' e^ aiirCov evKbyrjaev Kal dv-
tjxl/uaev . . . dw' avrdv KaTrjpdaaro
Kal iTaireivoKTev Kal dvi(XTp€\pev
airoi^s dirb ardaetos airrCov. ws
■wrfKbs Kepa/JL^uis ep X^'-P^ airov,
irdaai al 65ol avroO /card t7]v eiSo-
Klav avToO' ovtws dvdpwiroL ev x^'P^
Tov iroiTja'avTos aiiroijs dirobovvai aii-
TOLS Kara t7]v Kpicriv avrou. Cf. also
xxiii. 20 ; xxxix. 20, 21. These two
doctrines which are thus separately
affirmed in Ecclus., are given by
Josephus as co-ordinate articles of
the Pharisaic creed. Thus in Bdl.
Jud. ii. 8, 14, he says : ^apiaaToi
. . . elixapfjAviQ re Kal dei^ irpoa-
diTTOvai irdvTa Kal rb fikv irpdrreLV
rd diKaia Kal fir) Kara rb TrXeiarou
iirl To2s duOpdoirois KeiadaL, ^orjdeiv
8^ els ^Kaarov Kal ttjv elfiapfi^urjv.
Ant. xiii. 5, 9 : oi fih odv ^api-
craioi TLvd Kal ov Trdvra ttjs elfxap-
fiivrjs elvaL X^yovatv ^pyop, tlpo, 5'
ecp' eavTOLS VTrdpx^i-v, avfi^aipetp re
Kal fir] yiveada {Ant. xviii. 1. 3)
irpdcaecydal re elfiapfi^pr] rd Trdvra
d^LOVPres, ov8^ rod dpdpioirelov rb
^ovKbfiePOP TTjs iir' airoLS opfirjs d(f>aL-
povprai, 8oKTJcrav t(^ deep Kpdffip ye-
piadai Kal tcJj eKeipr]s ^ovKevrrfpii^ Kal
tQp dpdpibirup T($ OekricavTi, irpoff-

THE APOCALYPSE OF BARUCH

first sinned and brought untimely death upon all, yet
of those who were born from him each one of them has

Xajpeiv ixer' aperijs ^ Aca/ctas. The
same paradoxical creed appears in
the Pirke Ahoth. iii. 24 (ed. Taylor
p. 73): "Everything is foreseen;
and freewill is given. And the
world is judged by grace : and
everything is according to work " ;
and possibly also in the Pss. Sol.
ix. 7 tA ^pya ijfxQu eu iKXoyrj Kal
i^ovaig. rrjs \pvxvs rifJt.Q)V rod iroiTJaaL
8iKaLoaiji>7jv Kal ddiKiav (see Ryle
and James's edition, pp. 95, 96).

This co-ordination of fate and
freewill as articles of faith was
nothing more or less than an
attempt on the part of the Phari-
sees to embody in their creed the
two O.T. doctrines of God's omni-
potence and man's responsibility.
That theoretically such a creed was
current may reasonably be concluded
from the passages just cited, as well
as from the attestation it receives
in Pauline teaching in Rom. ix.-xi.
(see Sanday and Headlam's Romans,
pp. 347-350). Its acceptance, too,
would, no doubt, be furthered by the
pressure of the rival creeds of the
Sadducees and the Essenes, who
were the champions, respectively,
of freewill and of fate (Joseph. Bell.
Jud. ii. 8. 14 ; Ant. xiii. 5. 9).
With the disappearance of Saddu-
ceeism, however, the paradoxical
character of Pharisaic belief seems
to have disappeared also. Hence-
forth the Rabbinic schools teach
mainly man's freedom of the will
and limit God's predestinating
action to his external lot.

The two doctrines of fate and free-
will, though seen to be mutually
exclusive, were, as we have already
remarked, accepted theoretically as
equally imperative by the Pharisees.
The ouly instance where these two
doctrines are developed into irre-

concilable fulness and results and
applied to religious questions in the
first century is to be found in St.
Paul's teaching (see above). In
every other attempt to grapple with
these problems a compromise is
effected which results either in a
vigorous or else in a very attenuated
doctrine of freewill. Of this waver-
ing attitude among the Pharisees in
the first century we have sufiicient
evidence. Thus man's freewill is
maintained in the Slav. En. xxx. 15 :
"And I gave him his will, and I
showed him the two ways, the light
and the darkness . . . that I should
know whether he has love for Me or
hate " ; though in the next verse
it is recognised that his freewill is
hampered by his incorporation in
the body, and his ignorance of its
good and evil impulses. But the
best evidence in this direction is
furnished by the Apocalypse of
Baruch and 4 Ezra. From our
comparative study hitherto of these
two works (see notes on xiv. 7 ;
xxi. 9 ; xlviii. 42), we should
expect that man's freewill and
capacity for doing God's will, de-
spite Adam's sin, would be empha-
sised in the former, and that man's
helplessness and practical incapacity
for righteousness in consequence of
his original defects or Adam's sin
would be conspicuous in the latter,
and this we do find as a matter of
fact. First as to 4 Ezra. In 4 Ezra
the bulk of mankind was predestined
to destruction (viii. 1-3) ; for from
the beginning there was in man a
wicked element (i.e. ynn nu'') called
here granum seminis mali (4
Ezra iv. 30): " Quoniam granum
seminis mali seminatum est in corde
Adam ab initio, et quantum im-
pietatis generavit usque nunc et

CHAPTER LIV. 15

prepared for his own soul torment to come, and again
each one of them has chosen for himself glories to come.

generabit usque cum veniat area " ;
tkrough Adam's yielding to this
evil element a hereditary tendency
to sin was created and the cor
•nialignum developed (iii. 21, 22).
Cor enim malignum baiolans primus
Adam transgressus et victus est, sed
et omnes qui ex eo nati sunt. Et
facta est permanens iiitirmitas, et
lex in corde populi cum malignitate
radicis, et discessit quod bonum est,
et mansit malignum. We should
observe that baiolans in iii. 21
just cited represents (pop^aas : for
both the Syriac and Ethiopic Ver-
sions =cwm vestivit. Hence Adam
"clothed himself" with a wicked
heart by yielding to the evil im-
pulse which was in him when
created. Adam was created with
two impulses : ' ' the good impulse "
(3iE3n nj£') implied in the words
discessit quod bonum est (iii. 22),
and "the evil impulse" already
referred to. This subject is further
pursued in iii. 26, 26 : " Et delicjue-
runt qui habitabant civitatem, In
omnibus facientes sicut fecit Adam et
omnes generationes ejus, utebautur
enim et ipsi cor malignum." As a
result of Adam's transgression, the
evil impulse having been developed
into the cor malignum, and having
thus obtained the mastery over man,
the writer of vii. 118 naturally
charges Adam with being the cause
of the final perdition of mankind :
" 0 tu quid fecisti Adam ? si enim
tu peccasti, non est factum solius
tuus casus sed et nostrum qui ex te
advenimus." Naturally in the face
of such a hopeless view of man's
condition no real doctrine of freewill
coxild be maintained. In fact, in
4 Ezra only sufficient freewill is
accorded to man to justify his final
condemnation. Cf. 4 Ezra viii. 56,

68-60, " Nam et ipsi accipientes
libertatem spreverunt Altissimum et
legem ejus contempserunt. . . . Et
dixerunt in corde suo non esse
deum, et quidem scientes sciunt
quoniam moriuntur. . . . Non enim
Altissimus voluit hominem disperdi ;
Sed ipsi qui creati sunt coinquina-
verunt nomeu ejus qui fecit eos."
vii. 72, "Qui ergo commorantes sunt
in terra hinc cruciabuntur, quoniam
sensum habentes iniquitatem fece-
runt et mandata accipientes non ser-
vaverunt ea et legem consecuti frau-
daverunt eam quam acceperunt." ix.
11, Fastidierunt legem meam cum
adhuc erant habentes libertatem.

Turning now to the present
Apocalypse, we find in all its
sections, even in the gloomiest, B^,
a view of man's present capacities
and future destiny that is optimis-
tic when set side by side with 4
Ezra. Whereas in A^, accord-
ing to liv. 15, 19, the effects of
Adam's sin are limited to physical
results ; his descendants must die
prematurely. On the nature of
these physical results in other
sections see xxiii. 4, note. As to
spiritual results, each man is the
Adam of his own soul, and can
choose for himself either bliss or
torment ; he can work out his own
salvation and even make God his
debtor (see xiv. 7, note). Only in
xlviii. 42 is spiritual death traced
to Adam.

The view set forth in the text as
to man's condition is exactly that
which prevails in the Talmud. In
fact, Weber's summing up on this
question would serve admirably for
an exposition of the text : " Der freie
Wille auch in Bezug auf das Ver-
halten gegen Gott ist dem Menschen
auch nach dem Fall geblieben. Es

THE APOCALYPSE OF BARUCH

[16. For assuredly he who belie veth will receive re-
ward. 17. But now, as for you, ye wicked that now
are, turn ye to destruction, because ye will speedily be
visited, in that from time to time ye have rejected the
understanding of the Most High. 18. For His works
have not taught you, nor has the skill of His creation
which is at all times persuaded you.] 19. Adam is

gibt eine Erbschuld, aber keine
Erbsiinde : der Fall Adam's hat dem
ganzen Geschlecht den Tod, nicht
aber die Siindigkeit ira Sinne einer
Nothwendigkeit zu siindigen verur-
sacht ; die Siinde ist das Ergebnis
der Entscheidung jedes Einzelnen,
erfahrungsgemass allgemein, aber
an sich auch nacli dem Fall nicht
schlechthin nothwendig " {Lehren d.
Talmud, p. 217).

Only one statement in this
citation seems untrustworthy, i.e.
Es gibt eine Erbschuld. I can
see nothing in Weber's learned work
to justify this statement, but every-
thing to show that there was neither
hereditary sin nor hereditary guilt.
Moreover, on p. 240 this statement
is actually made : " Wenn die Siinde
und Schuld nicht erblich ist, kann
dann die Strafe erblich sein ? . . .
Diese Antiuomie hat die jildische
Theologie durch drei Satze auszu-
gleichen versucht."

15. Untimely. See note on xxiii.
4. The phrase rendered " un-
timely" is cnAIDI-^ Pj . It re-
curs in Ivi. 6 and Ixxiii. 3.

16-18. These verses are clearly
an interpolation for the same reasons
as xlviii. 48-50 and lii. 5-7. These
three passages seem to have been
addressed by Baruch to the people,
and to have formed part of one and
the same discourse. The original
order appears to have been : first,
liv. 17, 18, where the wicked are

menaced with the final judgment ;
then xlviii. 48-50, in which the
destiny of the wicked is dismissed
and that of the righteous described ;
next, lii. 5-7, where a line of con-
duct is prescribed to the righteous
on the ground of that destiny, and a
preparation of their souls for the
reward laid vq) for them ; and finally,
liv. 16, where the faithful are assured
of that reward.

It will be observed (1) that these
verses break the sense of the context ;
(2) that a direct address to the
wicked could not occur in a prayer
to God.

18. In liv. 14 it is implied that
the wicked there described knew the
law. This is intelligible from the
standpoint of the Jewish belief that
the Gentiles were offered the law but
refused it. But in this verse no
such view is implied. Their know-
ledge of God could only arise from
reflection on His works in nature.
The same argument is found in Rom.
i. 20. This argument " is as old as
the Psalter, Job, and Isaiah (Pss.
xix. 1 ; xciv. 9 ; cxliii. 5 ; Isa. xlii. 5 ;
xlv. 18 ; Job xii. 9 ; xxvi. 14 ; xxxvi.
24 ; Wisdom ii. 23 ; xiii. 1, 5). It is
common to Greek thought as well
as Jewish (Arist. De Mundo, 6 ;
Philo, De Praem. et Poen. 7 " (Sanday
and Headlam, Rom. p. 43).

19. See note on verse 15. The
real force of this verse is that a
man's guilt and sin are not derived

CHAPTERS LIV. 16-LV. 2

therefore not the cause, save only of his own soul, but
each one of us has been the Adam of his own soul.
20. But do Thou, 0 Lord, expound to me regarding
those things which Thou hast revealed to me, and
inform me regarding that which I besought Thee. 21.
For at the consummation of the world there will be
vengeance taken upon those who have done wickedness
according to their wickedness, and Thou wilt glorify the
faithful according to their faithfulness. 22. For those
who are amongst Thine own Thou rulest, and those
who sin Thou blottest out from amongst Thine own."

LV. And it came to pass when I had finished
speaking the words of this prayer, that I sat there
under a tree, that I might rest in the shade of the
branches. 2. And I wondered and was astonied,
and pondered in my thoughts regarding the multitude
of goodness which sinners who are upon the earth

from Adam, but are due to his own faith seems to mean "righteousness,"

action. The evil impulse (ynn ns') the result of fidelity to the law (as

does not constitute guilt or sin i^ Apoc. Bar. liv. 21) ; for the

unless man obeys it. As the righteous are those qm Jidem

Talmudists say, it was placed in thesaurimverunt ; possibly also in

man to be overcome (Weber, 210). v. 1 ; vi. 28 ; it means fidelity to the

21. The faithful according to ^^w in vii. 34, as increduhtas m vii.

their faith. Faith in this passage 114 = "disloyalty." In ix. 7, 8;

is contrasted with unrighteousness x"i- 23, faith and works are coni-

/<V . , , X TT bined and appear nearly synonj'-

(^q:^ = a.o/.^a). Hence we ^^^^^ j,^^^ ^^ ^^^^ instructive

shouldtakeithereasequivalenteither note on the various meanings of
to"righteousness" or "fidelity to the "faith," see Sanday and Head-
law." In liv. 16 the verb " believe " lam's Romans, pp. 31-34.
may mean "to be faithful." But Faith in the Talmud is in one of
the context is doubtful. Elsewhere its aspects regarded as a work which
in Baruch faith = " belief." Thus as the fulfilment of the law pro-
in lix. 2 those who "believe" are duces merit. In the Beresh. rabba,
opposed to those who "deny"; in ixxiv. the merit arising from faith
xlii. 2 to those who " despise." and the merit arising from the law
This is the meaning also in liv. 5 ; are co-ordinated. See Weber, pp.
Ivii. 2 ; Ixxxiii. 8. In 4 Ezra vi. 5 292, 295, 298.

96 THE APOCALYPSE OF BARUCH

have rejected, and regarding the great torment which
they have despised, though they knew that they should
be tormented because of the sin they had committed.
3. And when I was pondering on these things and
the like, lo ! the angel Eamiel who presides over true
visions was sent to me, and he said unto me : 4.
" Why does thy heart trouble thee, Baruch, and why
does thy thought disturb thee ? 5. For if by the hear-
say which thou hast only heard of judgment thou art
so moved, what (wilt thou be) when thou shalt see it
manifestly with thine eyes ? 6. And if with the ex-
pectation wherewith thou dost expect the day of the
Mighty One thou art so overcome, what (wilt thou be)
when thou shalt come to its advent ? 7. And, if at
the word of the announcement of the torment of those
who have done foolishly thou art so wholly distraught,
how much more when the event will reveal marvellous
things ? 8. And if thou hast heard tidings of the good
and evil things which are then coming and art grieved,
what (wilt thou be) when thou shalt behold what the
majesty will reveal, which will convict these and cause
those to rejoice ?

LV. 2. Despised, though they in Or. Sibyl, ii. 215-217, Ramiel

knew. See xv. 6, note ; xlviii. 40, is one of the five angels appointed

note. by God to bring the souls of men to

3. Ramiel. Of. Ixiii. 6 ; this angel judgment : 'Apa/ciTjX 'Pa/ii7?X OuptTjX

is mentioned in the Eth. En. xx. 7 SayutTjX 'A^a-qk re . . . dudpibinov

(Greek) 'Pe/xeiTyX 6 els tCjv ayicou \^uxas . . . e's Kpiaiv A^ovaiv irdaas.

d-yy^Xwv bv ^ra^ev 6 Qebs iirl tQv The function of Kamiel in the text

dvLCTafxiviov : also in 4 Ezra iv. 36, agrees to some extent with that

v/here the Syriac Version = "And the assigned to him in 4 Ezra,

angel Ramiel answered and said e a j ^ ? x -l

unto them " {i.e. the righteous souls , ^' "^f^ «.^^ .f ^^^f: \ ^^^'^

in the soul-treasuries) ; for "Ramiel " ^°^^°^"^ ^^"^^^ « suggestion here m

the Latin gives if ierem'AeZ. Finally, supplying o before (.i^scn.

CHAPTERS LV. 2-LVI. 6 97

LVI. " Nevertheless, because thou hast besought the
Most High to reveal to thee the interpretation of the
vision which thou hast seen, I have been sent to say
to thee. 2. And the Mighty One hath assuredly
made known to thee the methods of the times that
have passed, and of those that are destined to pass in
His world from the beginning of its creations even
unto its consummation, of those things which (are)
deceit and of those which (are) in truth. 3. For as
thou didst see a great cloud which ascended from the
sea, and went and covered the earth, this is the
duration of the world ( = al(ov) which the Mighty
One made when He took counsel to make the world.
4. And it came to pass when the word had gone
forth from His presence, that the duration of the
world had come into being in a small degree, and was
established according to the multitude of the intelli-
gence of Him who sent it. 5. And as thou didst
previously see on the summit of the cloud black
waters which descended previously on the earth, this
is the transgression wherewith Adam the first man
transgressed. 6. For owing to his transgression un-
timely death came into being, and grief was named

LVI. 2. And the Mighty. We to the Messiah's kingdom. This

should expect That thej^ighty. kingdom is foreshadowed by the

,„„ ^ ^ , T " ^7 • • ^7 lightning that shone on the extremity

3. A great doud . .tMszs the ^J ^^^^.^ ^^ ^^^ ^1^^^^

dwrahon of the world. This cloud is ^^ ^^ established. I have

divided into thirteen parts: the first ^^^^^^^^^ ^^^i^^. ^^^^ j^ ^^^^i

twelve parts of alternate black and , 1

bright waters (see liii. 5, 6), and the ^l^O instead of ^L\0.

thirteenth of the blackest waters of 6. Oiovrig to his transgression.

all (see liii. 7). These symbolise The text literally = " when he trans-

the thirteen periods into which the grossed. "

history of the world Js divided prior Untimely. See liv. 15, note.

98 THE APOCALYPSE OF BARUCH

and anguish was prepared, and pain was created, and
trouble perfected, and boasting began to be established,
and Sheol to demand that it should be renewed in
blood, and the begetting of children was brought
about, and the passion of parents produced, and the
greatness of humanity was humiliated, and goodness
languished. 7. What therefore can be blacker or
darker than these things ? 8. This is the beginning
of the black waters which thou hast seen. 9. And
from these black (waters) again were black derived,
and the darkness of darkness produced. 10. For he
was a danger to his own soul : even to the angels was
he a danger. 11. For, moreover, at that time when
he was created, they enjoyed liberty. 12. And some
of them descended, and mingled with women. 13.
And then those who did so were tormented in chains.
14. But the rest of the multitude of the angels, of
which there is no number, restrained themselves. 15.
And those who dwelt on the earth perished together
(with them) through the waters of the deluge. 16.
These are the black first waters.

Sheol to demand, etc. For this i.e. the angels. This liberty,

hunger of Sheol, cf. Prov. xxvii. 20 ; according to the ancient myth,

Isa. V. 14. On Sheol, see note on they abused by taking to them-

xi. 6. selves wives of the daughters of

10. He was a danger, etc. This men (see Eth. En. vi. 2, note ; Slav,

must mean that man's physical En. xviii. 4-6 ; Jubilees v. 1-11 ;

nature was a danger to his spiritual ; x. 1-13).

for it was the physical side of man 14. No number. The MS. omits

that proved a danger to the angels the negative, but wrongly, as Ceriani

who fell through lust. Man's has already observed (cf. xxi. 6 ;

physical nature was dangerous ; for lix. 11). For a still more obvious

in it resided the " evil impulse " loss of the negative see li. 16,

(see note on liv. 15, 19). though strangely enough it has not

11-13. They enjoyed liberty, hitherto been remarked.

CHAPTERS LVI. 7-LVIII. i

LVII. " And after these (waters) thou didst see
bright waters : this is the fount of Abraham, also his
generations and advent of his son, and of his son's son,
and of those Hke them. 2. Because at that time the
unwritten law was named amongst them, and the
works of the commandments were then fulfilled, and
belief in the coming judgment was then generated,
and hope of the world that was to be renewed was
then built up, and the promise of the Hfe that should
come hereafter was implanted. 3. These are the
bright waters, which thou hast seen.

LVIII. "And the black third waters which thou

LVII. 1. The first bright period
embraces human history from the
time of Abraham to that of the
twelve sons of Jacob and their
righteous contemporaries or im-
mediate successors.

2. The umoritten law. This
statement proceeds from the same
spirit which animates the entire
Book of Jubilees, and which seeks
to trace traditionalism and its
observances to the times of the
patriarchs. In later Judaism there
were manifold attempts of this
nature. Thus in the Avoda-sara,
366, according to Gen. xxxviii. 24,
impurity was forbidden by the
Rabbinic tribunal of Shem ; in the
Beresh. rabba, xciv., Shem and
Eber are said to have handed on
certain traditions to Jacob ; in the
Jovia, 286, Abraham is said to have
observed the whole Torah and the
traditional or unwritten law. To
Abraham, Isaac, and Jacob the
three daily times of prayer are
traced back in the Berachoth, 266.
The above statements are drawn
from Herzfeld, Geschichte Israels,
p. 226. For a detailed description
of the traditional law from the

earliest times down to Hillel, see
op. cit. iii. 226-263 ; Weber, 255.

Works of the commandments were
then fulfilled. See preceding note.

Belief. See note on liv. 21.

Hope of the world to be renewed.
See note on xxxii. 6. In the earlier
Messiah-Apocalypses in this book,
i.e. in A^ and A^, the renewal of the
world is to take place at the close
of the Messianic kingdom, for in these
writings this kingdom belongs to
this world 6 alCju ovtos (Matt. xii.
32) = mn oViyn ; whereas in A^ with
which we are at present dealing it
is said (Ixxiv. 2) to form the close
of the present world and the be-
ginning of the next {i.e. 6 alCiiv &
fjL^Wcov or 6 ^/)x6/Aej'os = N3n oViyi^).
If we are to take (Ixxiv. 2) literally,
then the renewal of the world is to
take place during the Messiah's
reign. But this is unlikely. In
4 Ezra vii. 28-30 ; xii. 32-34, the
Messiah's kingdom belongs to this
world. In xiii. 32-50 to the next, if
xiii. 36 is genuine. In the older
literature the Messianic kingdom
belongs to the next world (cf. Eth.
En. xxxvii.-lxx.)

loo THE APOCALYPSE OF BARUCH

hast seen, these are the mingling of all sins, which
the nations afterwards wrought after the death of those
righteous men, and the wickedness of the land of
Egypt, wherein they did wickedly in the service
wherewith they made their sons to serve. 2. Never-
theless, these also perished at last.

LIX. " And the bright fourth waters which thou
hast seen are the advent of Moses and Aaron and
Miriam and Joshua the son of Nun and Caleb and
of all those like them. 2. For at that time the
lamp of the eternal law shone on all those who sat in
darkness, which announced to them that believe the
promise of their reward, and to them that deny, the
torment of fire which is reserved for them. 3. But
also the heavens at that time were shaken from their
place, and those who were under the throne of the
Mighty One were perturbed, when He was taking Moses
unto Himself. 4. For He showed him many admoni-
tions together with the principles of the laws and the
consummation of time, as also to thee, and likewise
the pattern of Zion and its measures, which was to be

LVIII. 1. The service where- That believe. See liv. 21, note.

with they made their sons to serve. Torment of fire. Cf. xliv. 15 ;

Exod. i. 14 is here closely followed : xlviii. 39; Ixxxv. 13. It will be

Dn3 nayntJ'N Dm3y-'?D. As the LXX. observed that these passages suggest

has here 7rdi/ra rh '^pya Siv Karadov- a material fire in which the wicked

XovPTo avTovi, it is clear that the are to be tormented after the resur-

origiual writer had the Hebrew text rection, i.e. after they have resumed

and not the LXX. before him. their bodies.

LIX. 2. The eternal law. Cf. 4. The pattern of Zion atid its

xvii. 6. See xv. 5, note. meas^ires. Cf. Exod. xxv. 40 ; xxvi.

The lamp . . . darkness — a Rab- 30 ; Heb. viii. 5.

binic application of Isa. ix. 2. Isa. Which was to he made, etc. A

ix. 2 was a favourite passage in N.T. very slight change in the Syriac

times (cf. Matt. iv. 16 ; Lulce i. 79). would give a good text: "In the

CHAPTERS LVIII. 2-LIX. 8

lOI

made in the pattern of the sanctuary of the present
time. 5. But then also He showed to him the
measures of the fire, also the depths of the abyss, and
the weight of the winds, and the number of the drops
of rain. 6. And the suppression of anger, and the
multitude of long-suffering, and the truth of judgment.
7. And the root of wisdom, and the riches of under-
standing, and the fount of knowledge. 8. And the
height of the air, and the greatness of Paradise, and

pattern of which the sanctuary
of the present time was to be
made."

5-11. It is of importance to
observe, with a view to determining
the date of A^, that in these verses
we have a transference of Enoch's
functions to Moses, and that the
revelations hitherto attributed to
Enoch are here for the first time
assigned to Moses. It is noteworthy
that another of Enoch's chief func-
tions is ascribed to Ezra in 4 Ezra
xiv. 50. This opposition to Enoch
is unswervingly pursued in the
Talmud. Thus, whereas in pre-
Christian Judaism, Enoch, and
Enoch only, is described as the scribe
of the deeds of men (Jub. iv. 23 ;
X. 17; Slav. En. xl. 13; liii. 2;
Ixiv. 5), this office is assigned to
various Jewish heroes in later
Judaism, Thus according to Ruth
rabba, 33a, it is Elijah ; according to
Esther rabba, S6d, it is the angels ;
according to Jalkut Shim., Beresh.
141, it was formerly the prophets, but
now it is only Elijah and the Messiah
(Weber, 272). We have already drawn
attention to this phenomenon in the
note on xiii. 3, and have there
pointed out that this hostility to
Enoch is the outcome of Jewish
hostility to Christianity as a whole ;
for as we know from manifold

evidence the writings of Enoch en-
joyed a singular influence on early
Christianity. This aggressive atti-
tude of Judaism could hardly have
originated before the open rupture
of Christianity with the Synagogue
and the Pauline controversy. Hence
this writing was not earlier than
A.D. 50. From Ixviii. 5 it is clear
thatjit is prior to a.d. 70. Therefore
the limits of its composition are
A.D. 50-70.

5. The depths of the abyss. A
frequent subject in both books of
Enoch : Eth. En. xviii. 11 ; xxi.
7-10, etc. ; Slav. En. xxviii. 3.

The weight of the winds. The
weighing of the winds is described
in the Slav. En. xl. 11 ; cf. also
Eth. xli. 4.

The number of the drops of rain.
Slav. En. xlvii. 5 ; Ecclus. i. 2.

7. Root of wisdom. See li. 3,
note.

Riches of understanding. Ixi. 4.
The fount of knowledge. Bar.
iii. 12 ; 4 Ezra xiv. 47.

8. The height of the air. Slav.
En. xl. 12 : "I have written down
the height from the earth to the
seventh heaven."

The greatness of Paradise. The
measures of Paradise are taken by
the angels for Enoch. Cf. Eth. En.
Ixi. 1-4 ; Ixx. 3, 4.

I02

THE APOCALYPSE OF BARUCH

the consummation of the ages, and the beginning of
the day of judgment. 9, And the number of the
offerings, and the earths which have not yet come.
10. And the mouth of Gehenna, and the station of
vengeance, and the place of faith, and the region of
hope. 11. And the likeness of future torment, and
the multitude of innumerable angels, and the powers
of the flames, and the splendour of the lightnings, and
the voice of the thunders, and the orders of the chiefs
of the angels, and the treasuries of light, and the
changes of the times, and the investigations of the
law. 12. These are the bright fourth waters which
thou hast seen.

LX. " And the black fifth waters which thou hast

The consumTnation of the ages.
This subject is discussed in every
section of the Euochic litera-
ture.

The beginning of the day of judg-
ment. This date is fixed according
to a definite reckoning in the Slav.
En. xxxii. 2-xxxiii. 2 ; Ixv. 7-10 ;
according to certain indefinite mea-
sures in Eth. En. Ixxxiii.-xc. ; xci.-
civ.

10. The mouth of Gehenna. Eth.
En. xxvii. 2, 3 ; liv. ; Ixii. 12 ; xc.
26, 27.

The station of vengeance. Many-
places of vengeance are described
in the two books of Enoch : Eth.
En. xviii. 12-16 ; xix. ; xxi. ; xxii.
10-13 ; liv. 1-6 ; xc. 24-27 ; Slav.
En. X. ; xl. 12.

The place of faith, and the region
of hope. These seem to be the places
of intermediate bliss. Cf. Eth. En.
xxii. 5-9.

11. The likeness of future tor-
ment. Slav. xl. 12.

The multitude of innumerable
angels. See Ivi. 14, note. Of early
Jevi'ish literature, it is only in Enoch
that the angels are described at
length.

TJie splendour of the lightnings,
and the voice of the thunders. Eth.
En. xli. 3 ; xliii. 1, 2 ; xliv. ; lix. ;
Ix. 13-15 ; Slav. En. xl. 9.

The orders of the chiefs of the
angels. I have here read the plural

[.▲.*j> instead of the singular

(.▲.• 5 . Ceriani renders the text :

" ordines principatus angelorum."
The Jews believed in ten orders
of angels, the Christians in nine.
These orders are mentioned and in
part enumerated in the Slav. En.
XX. 1, 3 (see note) ; cf. also Eth.
Ixi. 10 ; Ixxi. 7-9.

The treasuries of light. This ex-
pression is unexampled.

The changes of the times, i.e. the
seasons. Slav. En. xiii. 5 ; xl. 6 ;
Eth. En. Ixxxii. 11-20.

CHAPTERS LIX. 9-LXI. 8 103

seen raining are the works which the Amorites
wrought, and the spells of their incantations which
they wrought, and the wickedness of their mysteries,
and the mingling of their pollution. 2. But even
Israel was then polluted by sins in the days of the
judges, though they saw many signs which were from
Him who made them.

LXI. "And the bright sixth waters which thou
didst see, this is the time in which David and Solomon
were born. 2. And there was at that time the build-
ing of Zion, and the dedication of the sanctuary, and
the shedding of much blood of the nations that sinned
then, and many offerings which were offered then in
the dedication of the sanctuary. 3. And peace and
tranquillity existed at that time. 4. And wisdom
was heard in the assembly, and the riches of under-
standing were magnified in the congregations. 5.
And the holy festivals were fulfilled in goodness and
in much joy. 6. And the judgment of the rulers was
then seen to be without guile, and the righteousness of
the precepts of the Mighty One was accomplished with
truth. 7. And because the land was then beloved at
that time, and because its inhabitants sinned not, it
was glorified beyond all lands, and the city Zion ruled
then over all lands and regions. 8. These are the
bright waters which thou hast seen.

LX. 1. Mingling of their pollu- Ceriani in correcting II^^^ ( = "of
tion. Cf. Pss. Sol. ii. 14, iv (pvp/xifi ... * **

dvafxl^eios. judgment ") into \l^:J9.

LXI. 4. Riches of understanding.

2. Of the judges. I here follow lix. 7.

I04 THE APOCALYPSE OF BARUCH

LXII. " And the black seventh waters which thou
hast seen, this is the perversion (brought about) by
the counsel of Jeroboam, who took counsel to make
two calves of gold. 2. And all the iniquities which
the kings who were after him iniquitously wrought.
3. And the curse of Jezebel and the worship of idols
which Israel practised at that time. 4. And the
withholding of rain, and the famines which occurred
until women eat the fruit of their wombs, 5. And
the time of their captivity which came upon the nine
tribes and a half, because they were in many sins. 6.
And Salmanasar king of Assyria came and led them
away captive. 7. But regarding the Gentiles it were
tedious to tell how they always wrought impiety and
wickedness, and never wrought righteousness. 8.
These are the black seventh waters which thou hast
seen.

LXIII. " And the bright eighth waters which thou
hast seen, this is the rectitude and uprightness of
Hezekiah king of Judah and his benignity which
came upon him. 2. For when Sennacherib was
stirred up in order that he might perish, and his
wrath troubled him in order that he might thereby

LXII. 4. Cf. 2 Kings vi. 28, 29. LXIII. 1. His benignity. So

5. The captivity of the nine and m/n-^/n But the MS. origin-
a half tribes 721 B.C. See Ixxviii.,

note. ally read OlZaiD-*.^0 = "bounty,

6. I.e. Shalmaneser, 2 Kings xvii. kindness." Both readings seem
3, 6. Cf. 4 Ezra xiii. 40. wrong.

7. Wrought righteousness. The , ^' This verse is translated as it

J ^ stands in the Syriac. By omitting

text IS CD J ^ 1 1 = " have been justi- u f^^ .. ^-^^ ^^^^ u multitude " could

fied." For the grounds for the be made the subject of the word
above restoration, see xxi. 9, note. "perish."

CHAPTERS LXII. i-LXIII. 7

105

perish, for the multitude also of the nations which
were with him. 3. When, moreover, Hezekiah the
king heard those things which the king of Assyria
was devising, (i.e.) to come and seize him and destroy
his people, the two and a half tribes which remained :
nay, more he wished to overthrow Zion also : then
Hezekiah trusted in his works, and had hope in his
righteousness, and spake with the Mighty One and
said: 4. 'Behold, for lo ! Sennacherib is prepared
to destroy us, and he will be boastful and uplifted
when he has destroyed Zion.' 5. And the Mighty
One heard him, for Hezekiah was wise, and He had
respect unto his prayer, because he was righteous. 6.
And thereupon the Mighty One commanded Eamiel
His angel who speaks with thee. 7. And I went
forth and destroyed their multitude, the number of
whose chiefs only was a hundred and eighty -five

3. Hezekiah trusted in his ivorks.
See xiv. 7, note. Observe the play
on Hezekiah's name in these words
when retranslated into Hebrew,
'?y pinnn n'pin. There appears to
have been one also in Ecclus. xlviii.
22, iTroirjaev yap "E^e/c/as . . . /cai
ivl(TX^<^^v. This conjecture as to
the probable text in Ecclus. was
made in March. It is now (June
20) confirmed by Dr. Neubauer's
discovery last week in the Bodley
of the Hebrew text of Ecclus. xl. -1.
To his kindness and that of Mr.
Cowley I owe the following pas-
sages where this play on the name
occurs twice : — Ecclus. xlviii. 17,
yy]} ptn i,TpTn'='E^e«:/as (bxvpwa^v
T^v TToXiv avToO, and xlviii. 22,
pTnn('i) man nx in'p(Tn' ntyy '3)

^n '>3'vi2 = ^TTOLTjaev yap 'Efe/ctas t6

dpearov Kvpi({), Kal ivLax^o^^v iu
odols Aaveid.

4. Lo, Sennacherib is prepared
to destroy us. There was a play
here on the name Sennacherib in
the Hebrew, annn*? Tny nnnJD n:m
13m N,

5. In Si/re, 12b, andJalkut Shim.,
Beresh. 27, it is taught that men
are heard by God on the ground
either of their own merit or on that
of others (Weber, 284, 285).

7. In 2 Kings xix. 35 ; Isa. xxxvii.
36, 185,000 is the complete num-
ber of the slain. In 2 Chron. xxxii.
21, only the slaughter of the chiefs
is mentioned. From these two
accounts the writer has worked up
the present.

io6 THE APOCALYPSE OF BARUCH

thousand, and each one of them had an equal number
(at his command). 8. And at that time I burned
their bodies within, but their raiment and arms
I preserved outwardly, in order that the still more
wonderful deeds of the Mighty One might appear,
and that thereby His name might be spoken of
throughout the whole earth. 9. Moreover, Zion was
saved and Jerusalem delivered : Israel also was
freed from tribulation. 10. And all those who
were in the holy land rejoiced, and the name of
the Mighty One was glorified so that it was spoken
of. 11. These are the bright waters which thou
hast seen.

LXIV. " And the black ninth waters which thou
hast seen, this is all the wickedness which was in
the days of Manasseh the son of Hezekiah. 2. For
he wrought much impiety, and he slew the righteous,
and he wrested judgment, and he shed the blood of
the innocent, and wedded women he violently polluted,
and he overturned the altars, and destroyed their
offerings, and drave forth the priests lest they should
minister in the sanctuary. 3. And he made an
image with five faces : four of them looked to the

LXIV. 3. He made an image ^^] = <'and he set the four-

with five faces .-four of, ^icT\,i^ fronted image." The Arabic goes

IS a very peculiar version of 2 Chron. ^^jj^ f^rih^r; it="and he set a

xxxm. 7. hr^on hoB-m Db^'i-"he ^^^^^^ ^^^.^^ ^^^^^ heads with four

set the graven image of the idol." faces." But the form of the tradi-

The LXX. implies the Hebrew just tion nearest to the text is found in

given. The Syriac, however, ex- the Talmud, .Saw^. 103& : "At first

hibits an early gloss which pre- he made for it (the idol) one face

pares the way for our text. Thus it and in the end he made for it four

gives ^^:>J3il^ I xr.V X m\r.rr\r\ faces, that the Shechinah might see

and be provoked."

CHAPTERS LXIII. 8-LXIV. 8.

107

four winds, and the fifth on the summit of the image
as an adversary of the zeal of the Mighty One. 4.
And then wrath went forth from the presence of the
Mighty One to the intent that Zion should be rooted
out, as also it befell in your days. 5. But also against
the two tribes and a half went forth a decree that
they should also be led away captive, as thou hast
now seen. 6. And to such a degree did the impiety
of Manasseh increase, that it removed the praise of
the Most High from the sanctuary. 7. On this
account Manasseh was at that time named ' the
impious,' and finally his abode was in the fire. 8.
For though his prayer was heard with the Most High,
finally, when he was cast into the brazen horse and the
brazen horse was melted, it served as a sign unto him

6. Removed the praise of the Most
High from the sanctvMry. This
may be explained by the statement
in Sanh. 1036, that Manasseh
erased the divine name and over-
turned the altar.

7. This verse runs counter to 2
Chron. xxxiii. 11-19, where it is
clearly implied that Manasseh was
really forgiven on his repentance.
This writer declares, on the other
hand, that Manasseh's experience
in the brazen horse was only a fore-
taste of his future sufferings in hell.

In the fire. See xliv. 15, note.

8. His prayer. 2 Chron. xxxiii.
19 ; The Prayer of Manasseh in the
Apocrypha.

Cast into the brazen horse and
the brazen horse was melted. This
tradition appears in the Targum of
Chronicles after 2 Chron. xxxiii. 11 :
" And the Chaldeans made a copper
mule and pierced it all over with
little holes, and shut him iip therein

and kindled fire all around him. . . .
And he turned and prayed before
the Lord his God. . . . And He
shook the world with His word, and
the mule burst asunder and he went
forth therefrom." Traces of this
tradition are also found in the Apos-
tolic Constitutions ii. 22 : Kal iir-
'/jKovcre T7]S (pcovrjs avrov Kijpios . . .
Kal iyivero irepl avrbv (p\6^ irvphs
Kal iTdK7)(Tav irdvTa rk wept axirbv
aldrjpa. Also in Anastasius on Ps.
vi. (Canisius, Thesaur. Monum. iii.
112) 0a(rt ol apxcuoL twv laTopio-
ypd(p(i}v, 6tl aTTCJ'ex^eis Mavaffaijs
KareKXeiadrj eh ^ibdiov x^^i^^^^ f*^^
j8a(riXews HepaCov Kal ^crw ibv iv
TOLo^Ti^ ^(>}5i(p Trpocrrjd^aTO /mercL
SaKpvoju. In Suidas (see Maj'ao'o'Tjs):
alxi^dXajTos dwrjxdv Kal is rb X^^'
Kovv &ya\fia KadeipxOv • • • iSerjdy]
Tov Kvpiov . . . Kal rb fxkv AyaX/na
deiq. dvvdfxei dieppdyr].

Served as a sign. See note on
ver. 7.

io8 THE APOCALYPSE OF BARUCH

at the time. 9. For he did not live perfectly, for he
was not worthy — but that thenceforward he might
know by whom finally he should be tormented, 10.
For he who is able to benefit is also able to torment.

LXV. "Thus, moreover, did Manasseh act impiously,
and thought that in his time the Mighty One would
not inquire into these things. 2. These are the black
ninth waters which thou hast seen.

LXVI. " And the bright tenth waters which thou
hast seen : this is the purity of the generations of
Josiah king of Judah, who was the only one at that
time who submitted himself to the Mighty One with
all his heart and with all his soul. 2. And he
cleansed the land from idols, and hallowed all the
vessels which had been polluted, and restored the
offerings to the altar, and raised the horn of the holy,
and exalted the righteous, and ^orified all that were
wise in understanding, and brought back the priests
to their ministry, and destroyed and removed the
magicians and enchanters and fortune-tellers from the
land. 3. And not only did he slay the impious that
were living, but they also took from the sepulchres

9. Text is corrupt. ' If Thou save me not, what doth it
LXVI. 1. The writer thus appears profit me that I have called on
to have believed that though Man- Thee, more than the other gods ? '"]
asseh prayed, yet he did not really (quoted by Ball in his Comm. on
repent. This view is found in Sanh. The Prayer of Manasses). In
101: "Our Rabbis have taught: Sanh. x. three kings are said to
there are three who came with have no part in the future life,
cunning (before God) : they are i.e. Jeroboam, Ahab, and Man-
Cain, Esau, and Manasseh. . . . asseh. Yet in the Debarim rdbha,
Manasseh at first called upon many ii., salvation is ultimately said to
gods, and at last upon the God of be in store for Manasseh (Weber,
his fathers" [Rashi : "He said: 328).

CHAPTERS LXIV. 9-LXVII. 2 109

the bones of the dead and burned them with fire.
4. [And the festivals and the sabbaths he established
in their sanctity], and their polluted ones he burnt
in the fire, and the lying prophets which deceived the
people, these also he burnt in the fire, and the people
who listened to them when they were living, he cast
them into the brook Cedron, and heaped stones upon
them. 5. And he was zealous with the zeal of the
Mighty One with all his soul, and he alone was firm
in the law at that time, so that he left none that was
uncircumcised, or that wrought impiety in all the
land, all the days of his life. 6. This, moreover, is
he that shall receive an eternal reward, and he shall
be glorified with the Mighty One beyond many at a
later time. 7. For on his account and on account of
those who are like him were the inestimable glories,
of which thou wast^told before, created and prepared.
8. These are the bright waters which thou hast seen.

LXVII. " And the black eleventh waters which
thou hast seen : this is the calamity which is now
befalling Zion. 2. Dost thou think that there is
no anguish to the angels in the presence of the
Mighty One, that Zion was so delivered up, and
that lo ! the Gentiles boast in their hearts, and
assemble before their idols and say : ' She is trodden

4. The words which I have 7. See note on xiv. 18,

bracketed are either interpolated LXVII. 2. Boast. Cf. v. 1 ; vii.

or misplaced. It would perhaps 1 ; Ixxx. 3. Assemble. The text

be best to read them after " to l^j.a = " crowds " is corrupt. I
their ministry " in verse 2. In

that case for "festival" we should l^ave emended it into QaJ.w =

read "festivals." "assemble."

no THE APOCALYPSE OF BARUCH

down who ofttimes trod down, and she has been
reduced to servitude who reduced (others) ? ' 3. Dost
thou think that in these things the Most High rejoices,
or that His name is glorified ? 4. But how will it
serve towards His righteous judgment ? 5. Yet after
these things shall those that are dispersed among the
Gentiles be taken hold of by tribulation, and in shame
shall they dwell in every place. 6. Because so far
as Zion is delivered up and Jerusalem laid waste, and
idols prosper in the cities of the Gentiles, and the
vapour of the smoke of the incense of righteousness
which is by the law is extinguished in Zion and in
the region of Zion, lo ! in every place there is the
smoke of impiety. 7. But the king of Babylon will
arise who has now destroyed Zion, and he will boast
over the people, and he will speak great things in his
heart in the presence of the Most High. 8. But

5. " The dispersed " here seem to writer of A^ represents the angel

be the nine and a half tribes. Ramiel as admitting that the Gen-

6-7. With the destruction of Jeru- tiles are boasting before their idols
salem, godlessness is triumphant of their destruction of Zion (Ixvii.
everywhere. In all the references 2), and that the king of Babylon
in A^ to this destruction of Jeru- makes the same vaunt (Ixvii. 7), we
salem, i.e. in Ixiv. 4 ; Ixvii. 2, 6, 7, can with tolerable certainty con-
there is no trace of consciousness in elude that the ideas in B^, i.e. in v.
the mind of the writer that there 1 ; vi. 4-vii. 1 ; Ixxx. 1-3, were
was any divine interposition to save either unknown to him or else un-
the sacred vessels of the temple and acknowledged. These ideas seem
to destroy Zion by the agency of foreign to B^ also. This writer
angels after the manner described in would have sympathised with the
B^, i.e. in vi. 4-10 ; Ixxx. 1-3. If, remonstrance in 4 Ezra v. 30 :
further, we remark that the declared " Et si odiens odisti populum tuum,
object of this interposition was to tuis manibus debet castigari." In
prevent the enemies of Zion boasting the Assumpt. Mosis (iii. 2) the
before their idols that they had laid capture of the sacred vessels by
it waste and burnt the temple (vii. Nebuchadnezzar is acknowledged.
1 ; cf. V. 1 ; Ixxx. 3), and if at the Righteousness which is hy the lav:.
same time we observe that the See xv. 6, note.

CHAPTERS LXVII. 3-LXIX. 2 in

he also shall fall at last. 9. These are the black
waters.

LXVIII. "And the bright twelfth waters which
thou hast seen : this is the word. 2. For after these
things a time will come when thy people shall fall
into distress, so that they shall all run the risk of
perishing together. 3. Nevertheless, they will be
saved, and their enemies will fall in their presence.
4. And they will have in (due) time much joy. 5.
And at that time after a little interval Zion will again
be builded, and its offerings will again be restored, and
the priests will return to their ministry, and again the
Gentiles will come to glorify it. 6. Nevertheless, not
fully as in the beginning. 7. But it will come to pass
after these things that there will be the fall of many
nations. 8. These are the bright waters which thou
hast seen.

LXIX. " For the last waters which thou hast seen
which were darker than all that were before them,
those which were after the twelfth number, which
were collected together, belong to the whole world.
2. For the Most High made division from the begin-
ning, because He alone knows what will befall. 3.

LXVIII. 2, 3. The danger the see Mai. i. -ii. ; Eth. En. Ixxxix. 73,

Jews encountered according to the 74 ; Assumpt. Mos. iv. 8. This

book of Esther, and their subsequent temple, therefore, was standing

triumph over their enemies. We when chapters liii. - Ixxiv. were

have here the second earliest written.

allusion to this 0. T. book. The LXIX. 1. Last. I have here

earliest is in 2 Mace. xv. 36. adopted Ceriani's suggestion and

6. On the lower estimation in otner.
which the second temple was held The, last waters, etc. See liii. 7.

112 THE APOCALYPSE OF BARUCH

For as to the enormities of the impieties which should
be wrought before Him, He foresaw six kinds of them.
4. And of the good works of the righteous which
should be accomplished before Him, He foresaw six
kinds of them, beyond those which He should work at
the consummation of the age. 5. On this account
there were not black waters with black, nor bright
with bright ; for it is the consummation.

LXX. " Hear therefore the interpretation of the
last black waters which are to come [after the black] :
this is the word. 2. Behold ! the days come, and it
will be when the time of the age has ripened, and the
harvest of its evil and good seeds has come, that the
Mighty One will bring upon the earth and its inhabi-
tants and upon its rulers perturbation of spirit and
stupor of heart. 3. And they will hate one another,
and provoke one another to fight, and the mean will
rule over the honourable, and those of low degree will
be extolled above the famous. 4. And the many will
be delivered into the hands of the few, and those who
are nothing will rule over the strong, and the poor
will have abundance beyond the rich, and the impious

3, 4. This division of the periods of polated. They misrepresent the
the world into six good and six evil scheme of the writer ; for the " last
recalls Ecclus. xlii. 24 irdvTa diaaa iv black waters " come after the bright
Kar&avTL toO evds (cf. also xxxiii. 15). twelfth waters in Ixviii.

4. Foresaw. So Ceriani rightly 2. Its inhabitants. Seexxv, 2,note.
emends from " foresees " — merely a Stupor of lieart. Cf. xxv. 2.
change of pointing. 3-10. With this notable descrip-

Beyond those vMch, etc. These tion of the last woes, cf. xxv. 2-4 ;

woes — the travail pains of the xxvii. ; xlviii. 31-39; 4 Ezra v. 1-

Messiah — are developed at length 12 ; vi. 20-24 ; ix. 1-9 ; xiii. 29-31

in Ixx.-lxxii. (see liii. 7 ; Ixix. 1). (see xxvii. 1, note.

LXX. 1. I have bracketed the 3. Cf. xlviii. 37 ; Jubilees xxiii.

words "after the black" as inter- 19: 4 Ezra vi. 24.

CHAPTERS LXIX. 4-LXX. 9 113

will exalt themselves above the heroic. 5. And the
v^ise will be silent, and the foolish will speak, neither
will the thought of men be then confirmed, nor the
counsel of the mighty, nor will the hope of those
who hope be confirmed. 6. Moreover, it will be
when those things which were predicted have come to
pass, that confusion will fall upon all men, and some
of them will fall in battle, and some of them will
perish in anguish, and some of them will be destroyed
by their own. 7. Then the Most High will reveal to
those peoples whom He has prepared before, and they
will come and make war with the leaders that shall
then be left. 8. And it will come to pass that who-
soever gets safe out of the war will die in the earth-
quake, and whosoever gets safe out of the earthquake
will be burned by the fire, and whosoever gets safe
out of the fire will be destroyed by famine. [9. And
it will come to'^pass that whosoever of the victors and

5, Cf. xlviii. 33, 36 ; 4 Ezra v. 9-11. stroyed " is clear from the fact that
The mighty. The text which these two verbs are often confused

here reads h l^^^ = "the Mighty i° Hebrew, combined with the further
^ „. -,,7. , J,, fact that ^"73' = " will be destroyed "

One, is wrong. We must read the = • •'

1 1 1 Tv "v ic.-. • i,i. >> gives the exact sense we require,

plural U h^,^ = the mighty. 7^ ^^^ ^^ ^^^ ^^^^^^ j^^^.^_

In Ixxiv. 1 we must change the plural Are these the hosts of Gog and

into the singular. Magog ? if text in verse 9 is

The hope of those toho hope, etc. genuine.
Cf. 4 Ezra v. 12. g_ j^ ^j^^ earthquake. Cf. xxvii.

6. Destroyed, etc. Cf. Mic. vu. 6 ; 7.4 ji^ra ijc 3

Matt. X 35, 36 ; Luke xii. 53. The 'Thejire. Cf. xxvii. 10 ; 4 Ezra, v. 8.

Syriac text = - will be hindered is Will be destroyed. I have here

corrupt; for the context requires a snowed Ceriani's emendation of

strong expression. The corruption „ , .„ n , „ . ,

is traceable to the Hebrew. Thus ^^DOJ = "he will add, into

"will be hindered " = KuAvd-qcovrai, s.2i Q?nT

which would be the usual LXX. ^^„^.;^_ Cf. xxvii. 6.

rendering of ,i,^|^ That in'.t is a 9 j ^^^^ ^.^^ ^^^^ ^^^^^

corruption of t^y = "will be de- bracketed this verse as an inter-

114

THE APOCALYPSE OF BARUCH

the vanquished gets safe out of and escapes all these
things aforesaid will be delivered into the hands of
My servant Messiah.] 10. For all the earth will
devour its inhabitants.

LXXI. "And the holy land will have mercy on
its own, and it will protect its inhabiters at that time.
2. This is the vision which thou hast seen, and this is
the interpretation. 3. For I have come to tell thee
these things, because thy prayer has been heard with
the Most High.

LXXII. " Hear now also regarding the bright light-
ning which is to come at the consummation after these
black (waters) : this is the word. 2. After the signs
have come, of which thou wast told before, when the

polation. The appearance of the
Messiah is premature. His advent
does not really take place till Ixxii.
2. Again verse 10 is the natural
sequel to verse 8. Further, the ex-
termination of the Gentiles is here
implied, but only their partial de-
struction in Ixxii. 4-6. Finally,
since the Messiah is the defender of
the righteous, Ixxi. 1 is rather in-
appropriate. But Ixxi. 1 is fitting
if the Messiah has not yet come.

LXXI. See notes on xxix. 2.
Observe that whereas God protects
the inhabitants of Palestine in xxix.
2, and the Messiah protects them in
xl. 2, it is the land that protects
them here.

2. These words which should not
occur till the end of the interpreta-
tion show that the text is dislocated.
This will be obvious on other
grounds as we proceed.

3. Cf. liv. 1.

LXXII. 1. The hi'ight lightning =

]iaG\J ]-Oi-D. So I have emended
by means of liii. 8 the impossible

text j-f-kCnJ \^ = "the bright
waters." It will be remembered
that in the vision in liii. the last
blackest waters (liii. 7) were not
succeeded by bright waters, but by
the lightning which illuminated and
healed the earth and ruled over it
(liii. 8-11). The lightning thus
symbolised the Messiah. But in
the interpretation of the close of the
vision, the lightning is not even
mentioned according to the present
text, but in its place bright waters
are spoken of, though in the vision
in liii. none such are seen and none
such contemplated throughoiit the
entire interpretation up to the
present chapter. The scheme of the
writer of A^ was as we have seen
above : twelve periods evil and good
alternately, symbolised by black and
bright waters respectively, followed
by a period of woes — the blackest
waters ; and finally, the Messiah's
kingdom which was prefigured by
the lightning. The same emenda-
tion must be made in Ixxiv. 4.

CHAPTERS LXX. lo-LXXIII. 2

115

nations become turbulent, and the time of My Messiah
is come, He will both summon all the nations, and
some of them He will spare, and some of them He
will slay. 3. These things therefore will come upon
the nations which are to be spared by Him. 4. Every
nation which knows not Israel, and has not trodden
down the seed of Jacob, shall indeed be spared. 5.
And this because some out of every nation will be
subjected to thy people. 6. But all those who have
ruled over you, or have known you, shall be given up
to the sword.

LXXIII. " And it will come to pass, when He has
brought low everything that is in the world, and has
sat down in peace for the age on the throne of His
kingdom, that joy will then be revealed, and rest
appear. 2. And then healing will descend in dew,
and disease will withdraw, and anxiety and anguish

Throughout Ixxii. 1 the plurals are
changed into the singular to agree
with the singular subject.

4-6. The Messiah was to extend
His dominion over the Gentiles
(Ps. Ixxii. 11, 17 ; Isa. xiv. 2 ;
Ixvi. 12, 19-21 ; Zech. xiv. ; Eth.
En. xc. 30 ; Pss. Sol. xvii. 32 /cat
efei Xaoi)s edvCov dovXeiueiv aurcp).
But in the first centiiry B.C. to
which the Pss. Sol. belong, a harsher
view of the destiny of the Gentiles
began to prevail. In Eth. En.
xxxvii.-lxx. and Assumpt. Mos. x.
it seems to be that of annihilation ;
it is undoubtedly so in 4 Ezra xiii.
37, 38, 49, and all but universally in
later Judaism ; cf. Weber, 364-369,
376. A middle line is piirsued in
the text.

The Messiah here, as in xxxix. 7-
xl. ; 4 Ezra xii. 32, is a warrior who

slays the enemies of Israel with His
own hand. This view appears in
the Targum of Jon. on Isa. x. 27,
and of the pseudo-Jon. on Gen.
xlix. 11. In Eth. En. Ixii. 2 ; Pss.
Sol. xvii. 27 ; 4 Ezra xiii. 38 ; as
in Isa. xi. 4, He destroys them by
the word of His mouth. But in the
Eth. En. xc. 37 ; Ap. Bar. xxix. 2 ;
4 Ezra vii. 28, the conception of the
Messiah is weak ; he does not ap-
pear till evil has run its course ; he
has no active rdle; he reigns but
does not rule.

LXXIII. 1. Cf. 1 Cor. XV. 24, 25.

Joy will he revealed. The text
reads "will be revealed in joy," but
this destroys the parallelism with
" rest will appear." I have omitted
the preposition before "joy."

2. Heeding will descend in dew.
Cf. xxix. 7.

ii6 THE APOCALYPSE OF BARUCH

and lamentation will pass from amongst men, and
gladness will proceed through the whole earth. 3.
And no one shall again die untimely, nor shall any
adversity suddenly befall. 4. And judgments, and
revilings, and contentions, and revenges, and blood,
and passions, and envy, and hatred, and whatsoever
things are like these shall go into condemnation when
they are removed. 5. For it is these very things
which have filled this world with evils, and on account
of these the life of man has been greatly troubled. 6.
And wild beasts will come from the forest and minister
unto men, and asps and dragons will come forth from
their holes to submit themselves to a little child. 7.
And women will no longer then have pain when they
bear, nor will they suffer torment when they yield the
fruit of the womby

LXXIY. "And it will come to pass in those days
that the reapers will not grow weary, nor those that build
be toilworn ; for the works will of themselves speedily
advance with those who do them in much tranquillity.
2. For that time is the consummation of that which is
corruptible, and the beginning of that which is not cor-
ruptible. 3. Therefore those things which were pre-
dicted will belong to it : therefore it is far away from
evils, and near to those things which die not. 4. This
is the bright lightning which came after the last dark
waters."

3. Untimely. See liv. 15. LXXIV. 2. Cf. xl. 2.

4. Cf. Or. Sibyl, iii. 376-380, 4. This is the bright lightning.
751-755. Emended from "these are the last

6. Cf. Isa. xi. 6-9 ; Ixv. 25 ; Or. bright waters." See Ixxii. 1,
Sibyl, iii. 620-623, 743-750. note.

CHAPTERS LXXIII. 3-LXXV. 7

117

LXXV. And I answered and said : " Who can lxxv.-
understand, 0 Lord, Thy goodness ? for it is incompre- ' ~

hensible. 2. Or who can search into Thy compassions,
which are infinite ? 3. Or who can comprehend Thy
intelligence ? 4. Or who is able to recount the
thoughts of Thy mind ? 5. Or who of those that are
born can hope to come to those things, unless he is
one to whom Thou art merciful and gracious ? 6.
Because, if assuredly Thou didst not have compassion
on man, those who are under Thy right hand, they
could not come to those things, but those who are in
the numbers named can be called. 7. But if, indeed,
we who exist know wherefore we have come, and sub-
mit ourselves to Him who brought us out of Egypt,
we shall come again and remember those things which
have passed, and shall rejoice regarding that which has

LXXV. - LXXVI. With these
chapters we return again to B^. We
should observe that according to lxxv.
1 Baruch replies to the last speaker
who has interpreted the vision in
liii. for him. This speaker Baruch
addresses as God. But the last
speaker was not God but the angel
Ramiel from whom is derived Iv. 4-
Ixxiv. Thus we see that lxxv. does
not belong to liii.-lxxiv.

LXXV. 1. Can understand. I
have emended |,^>2\.J = "can be

likened to" into ^|liC^ = "can

understand," and omitted the 3 in

2. The mercies of God are not
dwelt upon much in this book. The
righteous are fully conscious of their
worth (cf. xiv. 7, note). We have,
however, a prayer for God's mercy

in xlviii. 18, and an acknowledgment
of God's long-suffering in xxiv. 2,
but this is shoAvn alike to the
righteous and the wicked. God is
merciful (Ixxvii. 7) and His compas-
sions are infinite (lxxv. 2) ; He has
dealt with Baruch according to the
multitude of the tender mercies
(Ixxxi. 4) ; if God had not compas-
sion on man, he could not attain to
the world to come (lxxv. 5, 6). For
references to mercy in 4 Ezra, see
vii. 132-134 ; viii. 31, 32, 36, 45 ;
xii. 48.

5. 6. Those things. Probably the
blessed immortality described in li.

6. Who are under Thy right
hand. Cf. Ps. Ixxx. 17.

7. We shall come again, i.e. in
the resurrection described in 1.
This verse deals with the destiny of
the obedient and the righteous ; the
next with that of the disobedient.

ii8 THE APOCALYPSE OF BARUCH

been. 8. But if now we know not wherefore we have
come, and recognise not the principate of Him who
brought us up out of Egypt, we shall come again
and seek after those things which were now, and be
grieved with pain because of those things which have
befallen."

LXXYI. And He answered and said unto me :
[" Inasmuch as the revelation of this vision has been
interpreted to thee as thou besoughtest], hear the word
of the Most High that thou mayest know what is to
befall thee after these things. 2. For thou shalt
surely depart from this earth, nevertheless not unto
death but thou shalt be preserved unto the consum-
mation of the times. 3. Go up therefore to the top
of that mountain, and there will pass before thee all
the regions of that land, and the figure of the inhabited
world, and the top of the mountains, and the depth of
the valleys, and the depths of the seas, and the number
of the rivers, that thou mayest see what thou art leav-
ing, and whither thou art going. 4. Now this will
befall after forty days. 5. Go now therefore -during

LXXVI. 1. The earlier half of the observance of the times." If we
this verse is probably due to the compare the parallel passage, xxv.
final editor. 1, we see that the above must be

Hear the xoord of the Most High emended into ^ISl^. iAjZZ,

This same mode oi speech in which r r t-o '

God speaks of Himself in the third "tliou shalt be preserved unto the

person is found in xiii. 2: "Hear times,' or else into the fuller form

the word of the Mighty God," and ^e find in xvii. 3. I have done the

also in xxv. 1, where the same state- l^'^ter in the text,

ments are made in each case. ^' ^^- I^^ut. xxxiv. 1-3 ; Matt. iv.

2. See note on xiii. 3. §• ^^ ^^^ mountain here Nebo as

Thou shalt he in^esei-oed until the i» Deuteronomy ?

consummation of the times. The ^- ^^^^V ^^^V^' ^^- ^^o^' ^'^11'

,..,.« 18 ; xxxiv. 28 ; Deut. ix. 9, 18.

Syr. here ^D^^ |^^^ = "unto Analogous to this forty days to be

CHAPTERS LXXV. 8-LXXVII. 4

119

LXXXII. = Bi.

these days and instruct the people so far as thou art
able, that they may learn so as not to die at the last
time, but may learn in order that they may live at the
last times."

LXXVII. And I, Baruch, went thence and came lxxvii.-
to the people, and assembled them together from the
greatest to the least, and said unto them : 2. " Hear,
ye children of Israel, behold how many ye are who
remain of the twelve tribes of Israel. 3. For to you
and to your fathers the Lord gave a law beyond all
peoples. 4. And because your brethren transgressed
the commandments of the Most High, He brought
vengeance upon you and upon them, and He spared not

spent by Banich in teaching the
people are the forty days assigned
to Ezra, in which he was to restore
the O.T. Scriptures (cf. 4 Ezra xiv.
23, 42, 44, 45).

5. Ldve. See xli. 1, note.

In LXXVIII. - LXXXVII. we
have the conclusion of B^. But of
these chapters two are from other
sources ; LXXXIII. is from B'-^, and
LXXXV. from B=^. For the grounds
for these conclusions, see the notes
in loc. For a comprehensive treat-
ment of the two sources, B^ and B^,
the reader must consult the Intro-
duction. The chief differences
between B^ and B^ are : In the
former an earthly felicity is looked
for, in the latter not ; in the former
the dispersion is to return, in the
latter not ; in the former the earthly
Jerusalem is to be rebuilt, in the
latter not ; in the former Baruch is
to die, in the latter to be translated ;
in the former Jeremiah is not sent to
Babylon, in the latter he is. Thus
the portions derived respectively
from B^ and B^ are as follows : —

From B^ i.-iv. 1 ; v.-ix. 1 ; xliii.-
xliv. 7 ; xlv.-xlvi. 6 ; lxxvii.-lxxxii. ;
Ixxxiv., Ixxxvi., Ixxxvii. From B^
ix. 2-xii. (?) ; xiii. 1-Za ; xx. ; xxiv.
2-4 ; xiii. 3&-12 ; xxv., xiv.-xix. ;
xxi.-xxiv. 1 ; xxx. 2-5 ; xli., xiii. ;
xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv. ;
xxxi.-xxxii. 6 ; liv. 17, 18 ; xlviii.
48-50 ; lii. 5-7 ; liv. 16 ; xliv. 8-15 ;
Ixxxiii. ; xxxii. 7-xxxv. ; Ixxvi, The
portions derived from B^ are restored
to what seems to have been their
original order in that source.

LXXVII. 1. From the greatest to
the least. A favourite expression in
Jeremiah (cf. vi. 13 ; viii. 10 ; xxxi.
34 ; xiii. 1, 8 ; xliv. 12 ; 4 Ezra
xii. 40). Only in these it runs :
" From the least to the greatest."

2. The twelve tribes which are
here mentioned are treated of
in their two main divisions in
verse 4. Cf. Ixxviii. 4 ; Ixxxiv. 3.

3. A law. See xv. 5, note.

4. Upon you. I.e. the 2^ tribes
= "the former" in the next line.

Upon thefin. The 9^ tribes =
" the latter " in the next line.

I20 THE APOCALYPSE OF BARUCH

the former, and the latter also He gave into captivity,
and left not a residue of them. 5. And behold ! ye
are here with me. 6. If therefore ye direct your
ways aright, ye also will not depart as your brethren
departed, but they will come to you. 7. For He is
merciful whom ye worship, and He is gracious in
whom ye hope, and He is true, so that He shall do
(you) good and not evil. 8. Lo ! have ye not seen
what has befallen Zion ? 9. Or do ye perchance think
that the place had sinned, and that on this account it
was overthrown, or that the land had wrought foolish-
ness, and that therefore it was delivered up? 10.
And know ye not that on account of you who did sin,
that which sinned not was overthrown, and, on account
of those who wrought wickedly, that which wrought
not foolishness was delivered up to (its) enemies." 11.
And the whole people answered and said unto me : " So

Hath not left a residue of them. Ion, lest he should glory over it.

I.e. of the 9| tribes. This denies Cf. v.-viii., Ixxx. ; see note on

the Samaritan claim. Ixvii. 6.

5. Cf. Ixxx. 5 ; 4 Ezra xiv. 33. 10. Observe that the fall of Jer-
4 Ezra xiv. 30-33 seems to be depend- usalem is here attributed not only
ent on Ixxvii. 3-6. Those who are to the sins of the 2| tribes but also
left with Baruch are a remnant of of the 9^. This view appears first
the 2^ tribes. in Jer. xi. 17 : " For the Lord of

6. As your lyrethren departed, hosts that planted thee hath pro-
" The brethren "here embrace the 2| nounced evil against thee, because
tribes, and so we interpret the sub- of the evil of the house of Israel
sequent words, " and they will come and of the house of Judah." Cf.
to you." On the return of the Bar. ii. 26 koI edrjKas rbv oXkov o5
9^ tribes see note on Ixxviii. 7. iireKKridn) rb bvo/xd <rov iir' avr<^,

7. Do {you) good and not evil, ws i] rjfiepa avrr), diet, irovqpiav oIkov
Cf. Jer. xxi. 10 ; Amos ix. 4. 'IcparfX kuI oIkov 'loij8a. Assumpt.

8. =xliv. 5. Cf. X. 7; xiii. 3; Moyseos, iii. 5, where the two tribes
Ixxix. 1. say to the ten : "Justus et sanctus

9. It was not the place that Dominus, quia enim vos peccastis,
sinned. Hence it was destroyed by et nos pariter abducti sumus vobis-
the hands of angels before it was cum. Cf. also Targ. Jon. on Isa.
delivered over to the king of Baby- liii. 5.

CHAPTER LXXVII. 5-17 121

far as we can recall the good things which the Mighty
One has done unto us, we do recall them ; and those
things which we do not remember He in His mercy
knows. 12. Nevertheless, do this for us thy people:
write also to our brethren in Babylon an epistle of
doctrine and a scroll of good tidings, that thou mayest
confirm them also before thou dost depart from us.
13. For the shepherds of Israel have perished, and
the lamps which gave light are extinguished, and the
fountains have withheld their stream whence we used
to drink. 14. And we are left in the darkness, and
amid the briers of the forest, and the thirst of the
wilderness." 15. And I answered and said unto
them : " Shepherds and lamps and fountains came
(to us) from the law : and though we depart, yet the
law abide th. 16. If therefore ye have respect to the
law, and are intent upon wisdom, a lamp will not be
wanting, and a shepherd will not fail, and a fountain
will not dry up. 17. Nevertheless, as ye said unto
me, I will write also unto your brethren in Babylon,

12. Toourh'ethreninBahyloiiji.e. 14. We are left in darkness.

the 2 J tribes. Cf. verse 19 ; Ixxxv. xlvi. 2 ; cf. 4 Ezra xiv. 20.

6. Observe that the writer does not Briers. The text is }3ot = iSXi?

conceive here of Jeremiah being at t. • t. • . i_ t w -, • ]■

Babylon. If he had, he would have ^^^^^ f the LXX rendering of

du-ected the letter to him. In the '^'^^ ^^^«^- ^' ^^' ^ ^^^« supposed

Rest of the Words of Baruch, on ^ similar rendering here. Or (JXiy

the other hand, the writer, conceiv- may be a rendering of >^^ = " trees,"

ing Jeremiah to be in Babylon, and this a corruption of '3!£ =

directs to him the letter intended « thorns." Something is wrong!

for the exiles there. This letter 15. ^Ae law. See xv. 5, note,

(cf. Ixxvu. 17, 19 ; Ixxxv. 6) to the iq. Shepherd. The text reads

2h tribes is lost. 1 . . „ .,,,,.• 1 ^ . . ,

Good tidings. Cf. xlvi. 6. U-^^="mind, which Ceriam has

Depart. This refers to an ordin- rightly emended into USi = " shep-
ary death (cf. xliii. 2, note ; see also j^erd."
xiii. 3, note ; Ixxviii. 6 ; Ixxxiv. 1).

122 THE APOCALYPSE OF BARUCH

and I will send by means of men, and I will write in
like manner to the nine tribes and a half, and send by
means of a bird." 18. And it came to pass on the
one and twentieth day in the eighth month that I,
Baruch, came and sat down under the oak under the
shadow of the branches, and no man was with me,
but I was alone. 19. And I wrote these two epistles :
one I sent by an eagle to the nine and a half tribes ;
and the other I sent to those that were at Babylon by
means of three men. 20. And I called the eagle, and
spake these words unto it : 21. " The Most High hath
made thee that thou shouldst be higher than all birds.
22. And now go and tarry not in (any) place, nor
enter a nest, nor settle upon any tree, till thou hast
passed over the breadth of the many waters of the
river Euphrates, and hast gone to the people that
dwell there, and cast down to them this epistle. 23.
Eemember, moreover, that, at the time of the deluge,
Noah received from a dove the fruit of the olive, when
he sent it forth from the ark. 24. Yea, also the
ravens ministered to Elijah, bearing him food, as they
had been commanded. 25. Solomon also, in the time

17.-4 bird. This is an eagle away to Assyria and placed in

(cf. ver. 20). It is worth observing Halah, and in Habor, on the river

that whereas an eagle carries this of Gozan (2 Kings xvii. 6). Their

letter to the 9^ tribes here, in the abode, according to 4 Ezra xiii. 40,

Rest of the Words of Baruch vii, 45, was Arzareth, i.e. nnnN px of

it is an eagle that carries Baruch's j)^^^^. xxix. 28 ; Joseph. Ant. xi.

letter to Jeremiah in Babylon. 5 2

mjhe oak See vi. 1, note; ' ^3^ ^.f_ ^^^ ^..^ ^^ . ^^^^ ^^

»^ J!? 1^^"/^ w A f -Ro.,,.!, Words of Baruch vii. 10 : " Be like

21. Cf. Rest of Words of Baruch ,, , x.- -u 4.x, 4.- v t,*
• • o liT^^ i 1 11 +-U \.i^Ac the dove which three times brought

vu. 3: "Elect above all the birds , , j 4. xt i ..

„ , ,, back word to Noah,

of heaven.

22. The 9^ tribes were carried 24. Cf. 1 Kings xvii. 6.

CHAPTER LXXVII. 18-26 123

of his kingdom, whithersoever he wished to send or
seek for anything, commanded a bird (to go thither),
and it obeyed him as he commanded it. 26. And
now let it not weary thee, and turn not to the right
hand nor to the left, but fly and go by a direct way,
that thou mayest preserve the command of the Mighty
One, according as I said unto thee."

26. Cf. Rest of Words vii. 12.

124 THE APOCALYPSE OF BARUCH

The Epistle of Baruch which he wrote to the

NINE AND A HALF TrIBES

LXXVIII. These are the words of that epistle
which Baruch the son of JSTeriah sent to the nine and
a half tribes, which were across the river Euphrates,
in which these things were written. 2. Thus saith
Baruch the son of Neriah to the brethren carried into
captivity : " Mercy and peace." 3. I bear in mind, my
brethren, the love of Him who created us, who loved

LXXVIII. 1. The nine and a in the Ethiopic Version of 4 Ezra

hMf tribes. In this book the tribes xiii. 40 they are called the " nine

of Israel carried away by the king tribes."

of Assyria are, except in i. 2, 2. Mercy and peace. 1 Tim.

always so designated (cf. Ixii. 5 ; i. 2.

Ixxvii. 19). In 4 Ezra xiii, 40 they 3. It is noteworthy that in the

are called "the ten tribes " only in genuine parts of B^ in chaps. Ixxvii.-

the Latin Version, but " the nine and Ixxxvii. Baruch speaks frequently

a half tribes " in the Syriac and Ar- in the first person sing, (see Ixxvii.

abic Versions ; in Asc. Isa. iii. 2 and 1, 5, 11, 15, 17-20, 26 ; Ixxviii. 3,

of Baruch the scribe '; fcp, ' the Epistle of Baruch ' ; mn, ' the
first Epistle of Baruch.'

LXXyill. 1. ^aa) ^.^^oi 'these are/ c; ^^-^oio *and
these,' a6(ie^Aiwp ; /, ,«*^ai. c^cji ]^fsvj> ' of that Epistle,'
c; wrongly om. by abdefghiwT. (jijii^3 ahcgh ; de/wF^
]^^^3. IfSi ' Euphrates,' abdefghiwT. c om.

2. 00(71 ^*::x^h.Zi9 c ; ahdefhiwv, w^oui ^^.•ivi^ ; g,
w^OOi ^3-»£o^. ]*^^f^ 'and peace,' ahdefghvN'S \ c.
reads rQSu^ joou j^^uw «-3| * and peace be unto you.'

3. x'x^y ' who created us,' a5de/^7u7wp ; c wrongly «.^^9

CHAPTER LXXVIII. 1-3 125

13 vvaia.i K'^i^re' LXXVITI.

^Qj] ^l^JI . CO^^O 1

. ov^ao ^^=^^ ].:i»Aiib^
0001 ^ooia^]^ ^il^ai

]aoji . ^-101 013 0001 2

For some account of the MSS. ahcdefghiklmn see the General
Introduction.

Title. — I have here given c, though what the title was is
uncertain, a reads if"^^ ]f.^£D >fO\Z^y ]^.*^|.£ i^tvJ «-^^'^
^.mil^ yQ-^A-io] a^» ^iX ; so g, but that it om. Q,. ^
and b, but that it om. %JDoL^ ]2u^l„0 and Q^. . di give
]> ^cP.^£) ]i.2xCD ^0\Ziy ]iuiX|^ l'^t">Nj ♦-^^'^ 5 ^^^ ^' ^^^
that it om. »JDoZ and > before (j and ef, but that they om.
c30Z and I J ^cJlsiD. I, UfJ ^ yOfZ)^ )il.*!iC|.£) IZfyJ
* the first Epistle of Baruch, the son of Neriah '; h, ' the Epistle

126 THE APOCALYPSE OF BARUCH

US from of old, and never hated us, but above all
educated us. 4. And truly I know that behold all we
the twelve tribes are bound by one chain, inasmuch
as we are born from one father. 5. Wherefore I have
been the more careful to leave you the words of this
epistle before I die, that ye may be comforted regard-
ing the evils which have come upon you, and that
ye may be grieved also regarding the evil that has
befallen your brethren : and again, also, that ye may
justify His judgment which He has decreed against
you that ye should be carried away captive — for what
ye have suffered is disproportioned to what ye have
done — in order that, at the last times, ye may be found

4, 5 ; Ixxx. 7 ; Ixxxi. 2, 4 ; Ixxxii. Justify. See xxi. 9, note. Cf. Ps.

1 ; Ixxxiv. 1, 6, 7 ; Ixxxvi. 3 ; li. 4 ; Dan. ix. 14 ; Banich ii. 9.
Ixxxvii.) In the interpolated por- For what ye . . . done is paren-

tions this is not so. thetical. Cf. Ixxix. 2.

4. Twelve tribes. Ixxvii. 2 ; That in the last times, etc. These
Ixxxiv. 3. words refer to the return of the 9^

5. Before I die. See xiii. 3, note, tribes (see note on ver. 7).

4. joi^ 'that behold,' ahdefffhiwv; c wrongly q^^ ' that not.'
^i^k* ^^.aJ^.* hcg ; adefhiwv, ^i.*f^_^.*.

5. ]9ij\ \L^^abdefghiwe \ eir^. ^J^ defmY om. ^]»*3Z\,^
ahdefgMl^v\ c, f]-*3AisD. Z^^A.^^^ IZiaaZ) ' evil that has be-
fallen,' ahdefghm'S; c, wA^..^^ |£LiL*I3 ' evils that have befallen.'
ws] ^A> wOOZ ahdefghilwY ; c, ^9 cZ30Zo . {Q^L^^y,
a by a clerical error gives fOlVAZ^. fO^A**^ acdh ; hefgi,
^h,Jk.j^y, \!^ c; ahdefghm?, >0|^. ^a^ ch; b, ^Of.

CHAPTER LXXVIII. 4, 5 127

^].*3i\.i;C ^0001 Z^ . ZQi£)>

^ik uSoZ ^aiuikZZ^o
. ^q^xa^P ^-^t^vf I^A^

^aD^lZ> ws) ^> wZJoZ
^a:^^-^!^ 'K\? "^^^ "^M-*?

who created me.' Iv^l^A^-dk 'above till,' abcgh; defiwY om.
1^3 acdefi ; M, ]ij.

128

THE APOCALYPSE OF BARUCH

worthy of your fathers. 6. Therefore if ye consider
those things which ye have now suffered for your
good, that ye may not finally be condemned and tor-
mented, then ye will receive eternal hope ; if above
all ye destroy from your heart vain error, on account
of which ye departed hence. 7. For if ye so do these
things, He will continually remember you. He who
alway promised on our behalf to those who were
more excellent than we, that He will never forget or
forsake us, but with much mercy will gather together
again those who were dispersed.

6. Departed hence. I.e. from
Palestine.

7. Those who were more excellent.
The patriarchs.

With much mercy. In 4 Ezra
xiv. 34, 35 the righteous are to
obtain mercy after death. Here
God's mercy will be shown to Israel
by causing them to return from
their captivity.

Gather togetJier . . . those who were
dispersed. Cf. Ixxvii. 6 ; Ixxxiv. 2,
8, 10. The promise that God would
turn again the captivity of Israel is
frequently made in the 0. T. (cf.
Deut. XXX. 3 ; Amos ix. 11-15 ; Isa.
xi. 12 ; Jer. xxiii. 3 ; xxix. 14 ;
xxxi. 10 ; xxxii. 37 ; Ezek. xxxvii.
21-28 ; Zeph. iii. 19, 20 ; also in
Bar. iv. 36, 37 ; v. 5-7 ; Pss. Sol.
xi. ; 2 Mace. ii. 18). The predic-
tion of the return of the exiles
is found also in Tob. xiii. 13 ;
Eth. En. Ivii. 1, 2 ; xc. 33 ; Or.
Sibyl, ii. 170-173 ; 4 Ezra xiii. 12,
39-47. Either as in the preced-
ing passages God was to procure

their return directly ; or else in-
directly (a) throiigh the agency of
the nations who should carry back
to Jerusalem the dispersed as offer-
ings (cf. Isa. xlix. 22 ; Ix. 4, 9 ;
Ixvi. 20 ; Pss. Sol. xvii. 34) ; (6) by
means of the Messiah (cf. Pss. Sol.
xvii. 28, 30, 50 ; Targ. Jon. on Jer.
xxxiii. 13) ; (c) by means of Elijah
(cf. Ecclus. xlviii. 10). These differ-
ent methods are not mutually ex-
clusive. In the presence of this
strongly attested hope of the restora-
tion of the dispersed it is strange to
find it positively denied by R.
Akiba (Sanh. x. 3) : " The ten tribes
will nevermore return ; for it is
said of them (Deut. xxix. 28) : 'He
will cast them into another land, as
this day.' Hence as this day passes
away and does not return, so shall
they pass away and not return. So
R. Akiba."

The return of the exiles in B^
accords well with the rebuilding of
Jerusalem which is elsewhere ex-
pected in B^. See i. 4 ; vi. 9, notes.

CHAPTER LXXVIII. 6, 7 129

\j(7i ^^^ . ^Qii-cruP 6

, 1^(71 ^oIla^ {Q.Zihn^\9

. jj^Ol ^-*^01 ^OfSiikZ f.^
0(71 p^M^ I^^U-*^)
^^ ^Qa3^ 6(71 . ^Qai^
^A^^^P ^^^^ w^^oZXa]

. ^anAa c] ,-^^

6. ^0-3 2\iiL^l^ > c ; hdefgilwT, o<j\ {Q^hn^ \>; a A give
conflate reading, oot tQsZ\.ii;^ \^ .

7. ^yb.^j c adds oc7i. ^ '^- •"> ^ ' o] ^^ii.^ * will not for-
get or forsake us,' ahdefghimwY ; c, ^h\ ^DQ^Q.3 o] \^^
' will not forget or forsake our seed.' -.Jj^^P ' those,' abdefghwT ;
c, ^I^a] (OcTii^^Q:^-^ ' all those.'

130 THE APOCALYPSE OF BARUCH

LXXIX. Now, my brethren, learn first what befell
Zion : how that Nebuchadnezzar king of Babylon
came up against us. 2. For we have sinned against
Him who made us, and we have not kept the command-
ments which He commanded us, yet He hath not
chastened us as we deserved. 3. For what befell you we
also suffered in a pre-eminent degree, for it befell us also.

LXXX. And now, my brethren, I make known
unto you that when the enemy had surrounded the
city, the angels of the Most High were sent, and they
overthrew the fortifications of the strong wall, and they

LXXIX. 1. What befell Zion. LXXX. This chapter closely re-
See Ixxvii. 8, note. sembles and implies vi.-viii., but

2. We ham sinned, etc. Cf. Ixvii. proceeds upon different pre-

Baruch i. 17, 18. suppositions. See Ixvii. 6, note.

Chastened. Cf. i. 5 ; xiii. 10. \. Fortifications of the strong wall.

As we deserved. Cf. Ixxviii. 5. Cf. vii. 1.

hdefghiwY. bdefghiw^ read ^a.a.A^^^ '>^t^ '>^vl r^

Iu|f*^ ' but likewise that which has befallen you has over-
taken us : in a pre-eminent degree have we suffered also '; bo
also a, but that it inserts > before ^ujfAZu, a conflate read-
ing as in Ixxviii. 6 : all readings seem corrupt. wA^aJ ce ;

wp, ^t"^' °^^ calamity.'

LXXX. 1. y ^Q^-ii jj) ^^alD 'I make known unto you
i]ia,t, ' abdefghiwF ; c wrongly om. a£i^i*fiDO ahcdfghilm; ewp
om. O ' and.' wAUiailllA* ' fortifications,' ahdefghilmwp ; c,

CHAPTERS LXXIX. i-LXXX. i 131

^..iiVD oipZ]^ ^-^13 1 LXXIX.

|jjijaa ^f^J Po
|3 ua) PI x^^y

<7\0if^ f=>9 {Q2^ \i] ^^Q^ i.A^I V^JlO 1 LXXX.

LXXIX. 1. •;0|^ali abdefghiwv; c, c^^^. ^liiD^ aicgrA;

2. ,-*^^ hd/ghm^; ac, ^^1^. ^t^^^ b{ad f)efyMwT ;
c, 1 1""*'^ * |.J^Qa 'commandments,' c/iwp; ahdefgil, jj^Qja
' commandment.'

2 — 3. iuj^Al^-* P ' yet He hath not chastened ....

degree'; so c, save that I have ora. 9 before I\K*)^i^^ with

132

THE APOCALYPSE OF BARUCH

destroyed the firm iron corners, which could not be
rooted out. 2. Nevertheless, they hid all the vessels of
the sanctuary, lest the enemy should get possession
of them. 3. And when they had done these things,
they delivered thereupon to the enemy the overthrown
wall, and the plundered house, and the burnt temple,
and the people who were overcome because they were
delivered up, lest the enemy should boast and say :
" Thus by force have we been able . to lay waste even
the house of the Most High in war." 4. Your brethren

Its . . . corners. Cf. vi. 4 ; viii. 1.

2. Hid all the vessels. Cf. vi. 7,
8. The ultimate motive for hiding
the holy vessels can only be that
given in vi. 9.

All the vessels of the sanctuary.
The Syriac gives the impossible
text, " the vessels of the vessels."
The corruption becomes obvious
when we retranslate into Hebrew.
Thus the words = B'npn ^'^dd D'Va
corrupted from \^'\p'n '"^d^Sd. I have
emended accordingly.

Lest the enemy should get posses-
sion of them. The Syriac = " lest
they should be polluted by the
enemies." But the parallel passage

in vi. 8, " So that strangers may not
get possession of them," expresses
the idea we should find here ; for
the object with which the vessels
are hidden is their preservation for
use in the restored temple (vi. 7-10).
Further, we find that the corrupt text
which = D'3'iND ^hrv jS becomes by
the addition of a single letter
D'3MN uhny }S='*lest the enemy
should get possession of them."

3. Plundered house, and the burnt
temple. Cf. v. 3 j vi. 6, 7.

Should boast. Cf. vii. 1. Con-
trast Ixvii. 2, 7.

4. Cf. viii. 5. Observe that there
is no mention here of Jeremiah

* who were overcome,' abdefgiwY ; so h, but that it gives the
plural; c, |9T>. ^ ^-^l^ 'because,' abc^h; defiwT, :f\.^
*when.' yi\L^]^^ h reads Q-:iC^^--4.1^. ^Jui* r-'^^l
6; adefghiwY, ^i.*^^Zl ; c, ^^^L\. \L,s^=i * by force,'
abdefghm? ; c wrongly om. |3i.n3 bdefghivfY \ a, |3-faZ5.

CHAPTER LXXX. 2-4 133

. \ly^y )Zf.fA ]L-.o]

^.^ *"*^^ll? U^^o

gxiCQ^ * fortification.' all^vOio abdefghiwp ; c, ^.^oiO.
)£uol ahdefgiw^i c, av^O], ]Lf^'^ ahcgh; defgiwY, )iu.;,".A^.

2. J |j ]^ ^JiD 1-1 j^ ' some vessels of the vesBels,' abdefghiwT ;
c, waj]»^. f Q-ja-»2uaj 'should be polluted,' abcdfghi; d,

3. / om. |;iDy-i»^3^ .... ^O through hmt. n^--tS
ahc'deghiw? ; c, OfSi^. tOox^ abdeghmv ; c om. wAaj^U

134 THE APOCALYPSE OF BARUCH

also have they bound and led away to Babylon, and
have caused them to dwell there. 5. But we have
been left here, being very few. 6. This is the tribula-
tion about which I wrote to you. 7. For assuredly
I know that the habitation of Zion gave you consola-
tion : so far as ye knew that it was prospered (your
consolation) was greater than the tribulation which ye
endured in having departed from it.

LXXXI. But regarding consolation, hear ye the
word. 2. For I was mourning regarding Zion, and
I prayed for mercy from the Most High, and I said :

though, according to x. 5, he went throw, Baruch has now a word of

with the captivity to Babylon. See consolation for them touching Zion

X. 2, note. (Ixxxi. 1) ; for, when in his grief over

5. From Jer. xlii. 2, where the it (Ixxxi. 2), he asked God how long

words are spoken of the remnant in should this desolation last (Ixxxi.

Jerusalem (cf. Deut. iv. 27 ; Baruch 3), God, to give him consolation,

ii. 13). The two latter passages vouchsafed a revelation as to the

deal with the remnant among the mysteries of the times and removed

Gentiles. his anguish (Ixxxi. 4).

LXXXI. As in Ixxx. 7 the 9^ 1. Regarding consolation. This

tribes had consolation in the fact word refers to the restoration

that Jerusalem prospered and were of Zion. Cf. xliv. 7 ; Ixxxi. 4 ;

projiortionately grieved on its over- Ixxxii. 1.

hdefghilwY \ ac, (7iM*9a^^ 'habitations.' ^ ^h.^ '(your
consolation) was greater than,' ahcdeghi ; /wp, ^^ |j.i*iu,
which requires the following rendering : ' the more assured ye
were that it prospered, the greater was the tribulation.'

LXXXL L |]-»0Z) abcefghi; c?wp, UW^^-

2. ZluSl30 c\ ahdefghiwT, JSlSo.

CHAPTERS LXXX. 5-LXXXI. 2 135

Hia:^ ^ f*2\.A Zooi

1^03 "^2^ »^] P) 1 LXXXI.

4. ws] acdefhiwT ; Sg^, cajo. ^Oa^ilp bcdefghilw£ ; a,
fOOVftiiP. For a-^I3o]o ^ reads ^^iOOZo. ^ H")!^ ahc;
defgiwY, ^-i3S^ ^Oj] ; ^, ^ ^na^ .

5. ^f**2^HA.]o abcff ; defhwT, ^ ^iL^jo. ^lii* &c ; adfhw¥ om.

6. Io'2!c)? cefghi; b, ^D'h^f,

7. )-^bf ; abcdfghi ; Zwp, ])-~'^f^* aii^G^ * habitation,'

136 THE APOCALYPSE OF BARUCH

3. " How long will these things endure for us ? and will
these evils come upon us always ? " 4. And the
Mighty One did according to the multitude of His
mercies, and the Most High according to the greatness
of His compassion, and He revealed unto me the word,
that I might receive consolation, and He showed me
visions that I should not again endure anguish, and
He made known to me the mystery of the times, and
the advent of the hours He showed me.

LXXXII. Therefore, my brethren, I have written
to you, that ye may comfort yourselves regarding the
multitude of your tribulations. 2. For know ye that
our Maker will assuredly avenge us on all our enemies,
according to all that they have done to us, also that

4. The multitude . . . compassion. LXXXII. I am doubtful as to

Cf. Dan. ix. 18 ; Bar. ii. 27 ; cf. whether Ixxxii. 2-9 belongs to B^

Ixxvi. 6. or B'^. I am inclined to believe the

Consolation. See verse 1. latter. But the evidence is not

Mystery of the times. Cf. Ixxxv. decisive either way.

4. ^3^0 'and . . . did,' c; ahdefghiwp, ^D^y 'who did.'
. ^mnVn^^ V« 'of His mercies,' ahcgh\ defiws, \^*^'y9 * of
mercies.' |^3Z]^ abgh-^ crfe/i^WP, I^aDZ)^. ]^]i ' mystery,'
ahdefgiw7\ ch, ]^1>' 'mysteries.'

LXXXII. 1. rasLo^^ ' of your tribulations,' ahgh ; defiwT,
f 03 h,£i.^9 * of your tribulation '; c, ]Ln^y 'of tribulations.'

2. ^o2U9cTi abdfghwt; c, ^OOOiZ . ^502 c; abefghlmwB,
^\iZ ; di om. point. _^ ' us,' ahdefghilwws ; c cm.
^^iso> c; ahdefghiwv, ^o. _-i> 'tons'; c adds ^^O 'and
in us,' against ahdefghiwv. ».2)) ahdefghiwT ; c, o. OOi

CHAPTERS LXXXI. 3-LXXXII. 2 137

^J^£UD ^J^CTI w^^^P
)j w30Z^ ^^] l^o'-j^

"^^is^ ^ . c^i-.Qa* Ij^> . . 1 LXXXII.

3. ^.A^cn wA^l^P j.,^!.:^^ 'how long . . . these things?'
abdefghilmwT i c, ]Zui^*p l^t"^ _-»!;^0i^ '(will) these things
... to the end ? ' ^^ ' upon u?,' acdefhmF ; hg, «.a^ ' upon me.'

138 THE APOCALYPSE OF BARUCH

the consummation which the Most High will make is
very nigh, and His mercy that is coming, and the
consummation of His judgment, is by no means far off.
3. For lo ! we see now the multitude of the prosperity
of the Gentiles, though they act impiously, but they
will be like a vapour. 4. And we behold the multi-
tude of their power, though they do wickedly, but they
will be made like unto a drop. 5. And we see the
firmness of their might, though they resist the Mighty
One every hour, but they will be accounted as spittle.
6. And we consider the glory of their greatness, though
they do not keep the statutes of the Most High, but
as smoke will they pass away. 7. And we meditate

3. Like a vapour. 4 Ezra vii. certainly, and in 4 Ezra vi. 56, the
61. text agrees with the LXX. ; for in

4. Like unto a drop. Isa. xl. 15 ; Isa. xl. 15 it has ws <rteXos Xo-yio-
4 Ezra vi. 56. driaovTai against the Hebrew y\^\

5. Accounted as spittle. Here P??.

bg, _JU* ^V*. 1-ACn * now,' ahdfghiwT ; c om. here as it has
already inserted \^7\ in place of jji ; e om. JhAOI ^J^V*

'unto a drop,* abdefghilwF ; c wrongly ]b»Si 1 ^ N * unto
pollution.'

6. 1 ^^^n cdefghwT ; ah, -ij^ ^^.^0 . OiiiOA 'firm-
ness,' abdefghiwe ; c wrongly oii^A 'truth.' |^a 'hour,'
abdefghiw? ; c wrongly |ia ' year.'

6. ^i^-> ^^A-Vnn cdefghiwT ; ab, ^^ ^^.Zl-^j^bJ^O .
v-fcOiaJjiJaa 'commands,' abdefgkwY; c, waOIO^^^ 'statutes.'

CHAPTER LXXXII. 2>■^ 139

looi t3o . %ol\i\

P] . ^^>NqSV£) ^qjcti ,.3

^.*:^^£) ].j2\.1^.*^ ^:2I7q1^
^] P) . l:^ ^az)

p) . {.^A^Lc^ c^oiaj^o^

acgrAwp ; 6d5e/i, ]o(n. t-^^-^? abcdefhiwT ; hg, , n \f.
OV^^OA. c; abdefhilwv, U^^Q^.

3. joi 'lo!' abdefgkiwT; c, ]-4.OT 'now.' ^V* acdfkwT;

140 THE APOCALYPSE OF BARUCH

on the beauty of their gracefulness, though they have
to do with pollutions, but as grass that withers will
they fade away. 8. And we consider the strength of
their cruelty, though they remember not the end
(thereof), but as a wave that passes will they be broken.
9. And we remark the boastfulness of their might,
though they deny the beneficence of God, who gave
(it) to them, but they will pass away as a passing
cloud.
Lxxxiii. = [LXXXIII. For the Most High will assuredly hasten

His times, and He will assuredly bring on His hours.
2. And He will assuredly judge those who are in His

7. As grass, etc. Isa. xl. 6, 7. the world passeth away with its

LXXXIII. This chapter seems strength and its weakness, its virtues,

to belong to B^. Thus the times and its lusts (lxxxiii. 9-23).

will be cut short (lxxxiii. 1, 6), The connection between lxxxiii.

and everything brought into judg- and xx. is close. Cf. lxxxiii. 1, 6 ;

raent (lxxxiii. 2, 3, 7) ; let not, xx. 1 ; lxxxiii. 2 ; xx. 2 ; lxxxiii.

therefore, earthly interests engage 7 ; xx. 4. This chapter seems to

them (lxxxiii. 4), but let them fix have formed originally part of

their thoughts on the promised Baruch's address to the people

consummation (lxxxiii. 4, 5), and (xxxi. 3 - xxxii. 6 ; xliv. 8 - 15),

devote themselves to their faith of and to have followed immediately

aforetime, lest to their captivity in on xliv. 8-15.

this world there should be added 1. This and verse 6 are related to

torment in the next (lxxxiii. 8) ; for xx. 1. Cf. liv. 1 ; Ep. Barn. iv. 3.

^I^^ cdefhi; ahg, V^ii*> P-na; wp give plural.

9. ^^l^oh.J^O cdfghi ; ab, ^i^ ,_«*1aD £\.-^0 ; ewv,
^^X^tlDh^. ]'yij\ZiQ^ 'the boastfulness,' <? ; abdefghiwT,
jfSO*. 'the beauty.' ocfi ]ai-^^ * of God — HiiD,'c; abdefghiw^,
Ciji9 'of Him.'

LXXXIII. 2. »0|.3 « fliCO ' will assuredly judge,' acdefhiwv ;

CHAPTERS LXXXII. 7-LXXXIII. 2 141

P ]Zf^ V'^?' t^

. -^ . ^O jllikJ ]'t=^> U^^ • •

cooifm^ V-%v 1^-t^ 1 LXXXIII.

7. ^XOJO abdefgiwF; hhl, ^L^ ^iho. fOJiZa*!^^ 'of

their gracefulness,' c; ahdefghihi^ , fOOiZol**^ 'of their

life.' IZaiil^D 'with pollutions,' c ; ahdefghilwY, ]Za2a.^L3
' with pollution.'

142 THE APOCALYPSE OF BARUCH

world, and will visit in truth all things by means of
all their hidden works. 3. And He will assuredly
examine the secret thoughts, and that which is laid
up in the secret chambers of all the members of man,
and will make (them) manifest in the presence of all
with reproof. 4. Let none therefore of these present
things ascend into your hearts, but above all let us
be expectant, because that which is promised to us
will come. 5. And let us not now look unto the
delights of the Gentiles in the present, but let us
remember what has been promised to us in the end.
6. For the ends of the times and of the seasons and
whatsoever is together with them will assuredly pass

2. Visit. See xx. 2, note. That which is promised, etc.

3. See 4 Ezra xvi. 65. Cf. ICor. iv. See xiv. 13, note; xxi. 25; xliv.
5 ; also Heb. iv. 12 ; 1 Cor. xiv. 25. 13.

4. Let none therefore, etc. Cf. 6. See xx. 1, note.
Col. iii. 3 : ra &v(a (fypovelre.

which in all'; deiwv, fOcri^a^^ Jjoo^^^^. J^J^^ 'of
man,' ahdefghilwT ; c, ]„^ 4^^- ^% 'which in wickedness.'
(.▲j] ^Oa cdh; abffil, «.Al^2.

4. Ni,^^^, bdefghiwF add i-^^v against ac. Ji^lBy cl ;
bgh, ^J^l1d:> . Ooi achw2 ; bdegi, ooi ; f, ooi . ^^ 'to
us,' abdefghiwF ; c om.

5. j-AOl ' now,' abdfghiwp ; c. om. e om. ver. 5 through
hmt. fOJi^AJcisO 'the delights,' c ; abdfghiwF, rOcTUOJaSiD
' the delight.' jvr.vnv ^^ c adds |.a. Ji ^ against abdefghiwv.

6. l-Jf^O bcdefghiwP', a, |j^^>0. j^^^ ^] c; abdefffhiwv,

CHAPTER LXXXIII. 3-6 143

wAj) ^Qd y^i^ |a1;^^o

P) . ^^y ^^01 ^ •:•

Vaoi ioAftj po . ^ f^^^. ^
^Oj^iC p^^J P) .

&5', ^O^ tt^C 'our Lord will judge.' I^ao^Ls^ 'hidden,'
abdefghiwv ; c, 00 01 |cn,.^L**^ ' which were sins.' ^

3. fOoi^as^ JJOO^O^ ' which in the secret chambers of
all,'c; abfghl, ^Oct\ao^ jjoLs^ ' which in the secret chamber

144 THE APOCALYPSE OF BARUCH

by. 7. The consummation, moreover, of the age will
then show the great might of its ruler, when all things
come to judgment. 8. Do ye therefore prepare your
hearts for that which before ye believed, lest ye come
to be in bondage in both worlds, so that ye be led
away captive here and be tormented there. 9. For
that which exists now or which has passed away, or
which is to come in all these things, neither is the
evil fully evil, nor again the good fully good. 10. For
all healthinesses of this time are turning into diseases.
1 1. And all might of this time is turning into weakness,

7. Cf. XX. 4. Come to he in hojidage, etc. Cf.

8. Prepare your hearts. Seexxxii. Ixxxv. 9.

1, note. 10. Contrast xxix. 7.

That which ye before believed. 11. All might of this tinne, etc.
This seems to refer to apostates, i.e. Cf. xxi. 14.
Christians who had left Judaism.
Cf. xli. 3 ; xlii. 4.

— i^Zo Isiji ro£\«*I3ilA]^ 'that ye be led away captive and
... there,' c ; abdefghikwF, wZSOZO »oiu3i^A] l^Oi^. e om.

9. At the beginning of this verse ef insert «JD in red,
w inserts *,0 roP^i^, as also di, bnt that they add 9 before
cZ). y^-^y ch; hg, >a*i3^ ; efi, yuhy \ k, >o|£)^. f^?
cefh ; 6, f^:^^ ; adgihwT, fii^^ . i^..)-*-^!^ ]^^-^ ».3oZ c;
ahdefgikwiB, iu)^.*i£i^wZ)oZ ]iX3-^; h, . I^-^lf*^^ w3oZ

10. Jih^Vq -^X 'diseases,' abcdeghk ; d'fiwp, jjoiJO-^^
' disease.'

11. |.4o)t.il;;» * to misery,' bg : so also a, ]j]oojf^ and defhi,

CHAPTER LXXXIII. 7-1 1 145

{Of ^11 l^"^:! ^OTi^VZ

i^^y o] |aoi *;^U£)^
^ou^aoz) ]^9 o)

^QiO . ).jj»yaalii 11

7. o\iiiQ-^QA. ' the consummation,' c ; e, giV^NaAO ;
abdfghikwT, cTLi^_iiaA3 * in the consummation.'

8. l.:i£ili>:il ' worlds,' ahdefghihwY ; c, \:£l^'^ * world.'

146 THE APOCALYPSE OF BARUCH

and all force of this time is turning into misery. 12.
And every energy of youth is turning into old age and
consummation, and every beauty of gracefulness of
this time is turning faded and hateful. 13. And every
proud dominion of the present is turning into humilia-
tion and shame. 14. And every praise of the glory
of this time is turning into the shame of silence, and
every splendour and insolence of this time is turning
into voiceless ruin. 15. And every delight and joy
of this time is turning to worms and corruption. 16.
And every clamour of the pride of this time is turning
into dust and stillness. 17. And every possession of
riches of this time is being turned into Sheol alone.

12. Every beauty, etc. Cf. xxi. 13. Cf. xlviii. 35.
14 ; xlviii. 35.

so also i, but defectively ; c reads corruptly jZqj^aA^ jiZOii*
'swelling of pride': we must emend ]Zq-Jj._s.a^ into

14. ewp om. |ZZjm^ . . . ^30 through hmt.

15. |jiiQfiDQ30 JMQJaa 'delight and joy,' hdefghiwp; ack,
piCfflQSO lajoa 'delights and joys.' )Z\^^ 'to worms,'
ahdefghikwY ; c, )Za^i«^ ' to rejection.' For fl-i^^^o f
reads ILn^iNo.

16. VaOT9 jiai^OA^ 'of the pride of this time,' a6c^e/^/t*^wp;
c, ]jyai2A> ' of the proud.' (^^.^^O )i^^.^ 'to dust and
stillness,' ahdefghikmwY ; c, \J^Jb> ]'fSi!^^ * to the still dust.'

17. )iZQ^> 'of riches,* cdefiwT ; ahghk, liZaikO 'and
riches.'

CHAPTER LXXXIII. 12-17 147

)Zq^^1^:^> lioi. "^o 12

)lh^ yj2)cn iA<j\y
Ij^o| ^30 . UZunliCo 13
^(71 I^Ji^ jZajjoviiA^
^^o . )ZZainl^o p^4^ 14

lZo^£u*o ]Zq4vv ^30

lajoa ^ao . U^A> 15
y^cn . (▲ai> ]lC£QaDo
^30 . fl^Li.l»0 ]l^i^ 16

U-a£) ^ao . }£) 2^-4.2^0 ItSi:^^ 17

POO^; c, Ijoo)^ 'to miseries.' ^ om. ... jjol^^
ySoi through hmt.

12. ].^qJ^Q^O c ; ahfghikw^, I^^qa^O.

13. ]Zaj3aiJILA> Ht^<^) 'proud dominion,' ahdefghkwv;.

148 THE APOCALYPSE OF BARUCH

18. And all the rapine of passion of this time is turn-
ing into involuntary death, and every passion of the
lusts of this time is turning into a judgment of torment.

19. And every artifice and craftiness of this time is
turning into a proof of the truth. 20. And every
sweetness of unguents of this time is turning into
judgment and condemnation. 21. And every love of
lying is turning to shame through truth. 22. Since
therefore all these things are done now, does any
one think that they will not be avenged? 23. But
the consummation of all things will come to the
truth.]

LXXXiv=B^ LXXXIV. Behold ! I have therefore made known
unto you (these things) whilst I live : for I said that

19. ]h^^\ f''-> abdefghiUwT, ]ZQ:;i-*J*. ]ZQ:i*i.A*0 'and
craftiness,' abdefghiklrvwp \ c, jZo^^.^^ ' of craftiness.' /
cm. ].a£)C7i )-AC7i^ ].x^k*^!x^ . . . jZoim^a'S^N through hmt.

20. )Zon^^2^0 c\ h, \ii.^Q^^o,

21. Ji-^O-A.? 'of lying,' ahdefgkikwT ; c wrongly om.
I^mii^ c; abdefghikwp, |^m^^ . )^aQ£0 'through truth,*
abdefgikwB ; c, |^^.a3 * in silence.'

22. ^l^cn ^.iOOi c ; abhh trs. ; di, ^^-^01 ^!^ai ; efglwT,
«*!^ai . For uaOOT efilw read ,-.*ocn . «~aj] ^£D ' does
anyone think ? ' abdefghiklwT ; c, £ij] -^ziSQ *dost thou think ? '

23. ^Qs^ ' oi all,' abcdefghik ; wp, ^s 'all.'
LXXXIY. 1. ](j\ abdefghikwT ; c om. ^Q^I^Z Zu]^ZU^

CHAPTERS LXXXIII. 18-LXXXIV. i 149

^00 . waOio^q^Xd ^Qaa.^ 18

. ]x»f-^ U^JI l-A'OI^ P^?

]^:ij^ "^so . |£uiAZ> .> 19
iZoAiu "^30 . ]jfA^ 20

"^OO . ]ZQ3-^ii»0 Vl-jj!^ 21

uaOoi ^ail::^^ ^^01 ^^^saSOI 22

. . .^. . JZ^J lij^l^ '^os^ . .
^Qsiii^^ol loi "^-.aoi ^j] 1 LXXXIV.
Z^l . tj] .^ ^

18. )-*aQ.^AA a&cWP; defghi, J^sq^a*. ]Xa*> 'of the lusts,'
ahcegh \ dfiwT, \^ja9 * of the lust.' |.A.cn^ 'of this time,'
abdefghikwT; c wrongly om. k om. »oo\l.*ID^ . . . ^^i^OO
through hmt., and for \m.*^} ]^'> reads liu^>? )iu*i

ISO THE APOCALYPSE OF BARUCH

ye should above all things learn the commandments
of the Mighty One, wherein I shall instruct you : and
I will set before you some of the commandments of
His judgment before I die. 2. Eemember that
formerly Moses assuredly called heaven and earth
to witness against you, and said : " if ye transgress the
law ye shall be dispersed, but if ye keep it ye shall
be kept." 3. And other things also he used to say
unto you when ye the twelve tribes were together
in the desert. 4. And after his death ye cast
them away from you : on this account there came

LXXXIV. 1. Before. I die. See the play on the two senses of noK* :

Ixxviii. 5. » if ye keep it, ye shall be kept " =

The commandments of the Mighty noirn nnotyn dn, Finally, there

Owe (cf. ver. 7 ; xliv. 3). seems to be a paronomasia intended

2. See xix. 2, 3, note. In this in "if ye transgress the law, ye
verse there are several traces of the shall be dispersed " = miriD niDn DK
Hebrew original. First the Syr. yy^-^^
for ' ' assuredly called ... to wit-
ness " = 8iafiapTvp6/x€vos dLe/xaprv- 3. Tivelve tribes. Cf. Ixxviii. 4 ;
paro = Tyn nyn. Next we have James i. 1.

s^ifDOSi, e save in reading >y,Qa, / save in reading «.AJfn2>^
and Z? save in reading fOa^ZZ]^ (for faa^Zi]^). (j^OS ce;
dfgiwp, \3fOQ2i; k, w^jioJ^^QS.

2. ^jiffi abcefghilwp ; h, ^oiffl]. ^^ ahdefghiwT ; com.
^Of^ZZ 'ye shall be kept,' ahdefghiw^ ; c, ^qS^jZZ * ye
shall be planted.'

3. wa) PI ahdefghiwF ; c, ,^lo. |^ ach ; hdefgiwi,
fZ)}. i..^tii4. c; ahdefghiwT, ^.^.^ZlA. .

4. ^a.^1^ 'therefore,' ahdefgiwe ; ch, ^Q.^l^o *and

CHAPTER LXXXIV. 2-4 151

^cu£d|o . ^Q^^Zi)^
. Zq^)> *yOfD ^ <7i4^^^

^lo . ^oJpZZ

»aa.»Z3]^ ]l A ^aAi w^^oa ' that ye should above all things
learn the commandments of the Mighty One wherein I shall
instruct you '; so c, save that I have with Ceriani emended
).J^.l^^ into )j^A^ ; hdgldlwT read ^0'=^^Z )Z>"iu^>
.n^^/;|< 1 1 /\ V ^ ^^ I't - >i^ne^ 'that ye should learn the

things that are excellent ; for the Mighty One hath commanded
me to instruct you*; a agrees with hdghiwT save in reading

152 THE APOCALYPSE OF BARUCH

upon you what had been predicted. 6. And now
Moses used to tell you before they befell you, and
lo ! they have befallen you : for you have forsaken
the law. 6. Lo ! I also say unto you after ye have
suffered, that if ye obey those things which have been
said unto you, ye will receive from the Mighty One
whatever has been laid up and reserved for you. 7.
Moreover, let this epistle be for a testimony between
me and you, that ye may remember the command-
ments of the Mighty One, and that also there may be
to me a defence in the presence of Him who sent me.
8. And remember ye the law and Zion, and the holy

4. Cf. xix. 3. aim was to make them worthy of

6. The 9^ tribes must endure their fathers in the last days (Ixxviii.

chastisement before they could attain 5, see note).

unto the promised happiness. This 8. They were to remember Zion

chastisement was for their well- and the Holy Land ; for they

being (Ixxviii. 6) ; it was less than were one day to return thither (cf.

they deserved (Ixxix. 2) ; and its ver. 10 and Ixxviii. 7, note).

5. ^^] c ; abdefghiwT, i^) .

dbcgh; d, s^'^]Z]y; efiwT, w^-p^lz)^. ].jL1^a**, def add

7. waJ^O c; ahdefghiwT, IU3. ]Zoj<n.m^ ahcgh ;
defiw^, ]Zo^(Jl-fiD, ^f-^ax.^ ahdefghiwF ; c, ^^(ju^.
»,A(7iaJ'fOaa c; ahdefgliilwF, ,^010.3 fDaSi^. cs))„l^]^Oc;
ahdfghiwT, *^]^ 1-La^i.

8. roioi^^O jonn'sriX 'the law and Zion,' abe/gJiilw^;

CHAPTER LXXXIV. s-8 I53

]aio . v^=^t>^ ^^

^^ ^oncoZ . ^ai;i^

i.&j2^^ w^^ jocnJ UA-^
^^01^ toZ!\.AOaio 8
therefore.' |jai ahcgh; defirw?,]}(ji . ^-i.^] c ; ahdefghiwp,

154 THE APOCALYPSE OF BARUCH

land and your brethren, and the covenant of your
fathers, and forget not the festivals and the sabbaths.
9. And deliver ye this epistle and the traditions of
the law to your sons after you, as also your fathers
delivered (them) to you. 10. And at all times make
request perseveringly and pray diligently with your
whole heart that the Mighty One may be reconciled
to you, and that He may not reckon the multitude of
your sins, but remember the rectitude of your fathers.
11. For if He judge us not according to the multitude
of His mercies, woe unto all us who are born.
LXXXV.=B3. [LXXXV. Know ye, moreover, that in former

9. The traditions of the law, i.e. dispersion, should they become
the unwritten law. faithful.

10. That the Mighty One may he The rectitude of your fathers,
reconciled to you. Cf. 4 Ezra x. 24 : On the merit of the fathers see xiv.
*'ut tibi repropitietur Fortis." Here 7, note.

this reconciliation is to lead up to 11. His mercies. See Ixxv. 2,

their return to Palestine ; for in note.

Ixxviii. 7 it is declared that He that Woe unto all, etc. See x. 6, note,

promised their fathers that He LXXXV. This chapter is certainly

would not fail their posterity, would an interpolation. I shall designate

gather them together from their it B^ It belongs neither to B^ nor

traditions,' c ; ahcdefghiw?, oiZoil^^^^ ' the tradition.'
« QaIlH-^ hcdefghiwv ; a, f oaillZl^ . ^] c ; ahdefghiwY^

10. iu|x»iic] 'perseveringly,' a6(^egf/i*wp; com. ^QSAtjv^Lii^
*of your sins,' ahdefghiw? ; c, fOizH^) *of your sinners.'
jO^Zu abcgh; defiwp, ^s>2L3^.

1 1 . r Oow^:;^ abdefghilmwY ; r, ^^is^^ . ) fi^^* cdefghilmWT ;
ab, ]f^^].

CHAPTERS LXXXIV. 9-LXXXV. i 155

P) . ^asi^oi^:;^ IIn^

Hn^ 5^1 t->^vl 11
-soZ ]f^'^ ^ooiliiil^ ^!^ c^o . . 1 LXXXV.

d, ^ajai*0 (JOqSci^ ; c trs. wrongly. i^ipO abdefghiwT;
c, 1^?P *-2i]. ^QSu»o\5]^ 'of your fathers,' ahdefghiwp ;
c, ^aa^jiiiPo ' and your fathers.' ||.!^'i.^^o hcg ; adefhiwY,

9. Q.'^'^a]o hcdefghiwF; a,Yi^A.O. oi Zqi^^ JLiiD * the

156

THE APOCALYPSE OF BARUCH

times and in the generations of old those our fathers
had helpers, righteous men and holy prophets. 2. Nay
more, we were in our own land, and they helped us
when we sinned, and they prayed for us to Him who
made us, because they trusted in their works, and the
Mighty One heard their prayer and was gracious unto
us. 3. But now the righteous have been gathered
and the prophets have fallen asleep, and we also have
gone forth from the land, and Zion has been taken

B^. lu B^ there is a strong national
hope which embraces a restored
Jerusalem and the return of the
dispersion. This hope is here im-
plicitly denied. Although B^ and
B^ differ in important respects,
they agree in despairing of any
national restoration. They regard
this world as lost, and look only for
spiritual blessedness in the world of
incorruption (Ixxxv. 4, 5). On the
other hand, there is a deeper strain
of individualism in B^ than in B^ ;
the writer's interest centres mainly in
the destiny of the individual ; let
each see that he is ready when the
end comes (Ixxxv. 11), and that end
is at hand for all (Ixxxv. 10). Again,
whereas B^ seems to have been
written in Jerusalem, B^ was written
in Babylon or some other land of the
Dispersion. Thus in Ixxxv. 3 the
writer says : " We also have gone
forth from our own land, and Zion
has been taken from us " ; and
in Ixxxv. 2 : " Nay more, we were
in our own land, and they (the right-
eous) helped us when we sinned,"
Again, whereas according to B^
Jeremiah was with the exiles in
Babylon (see x. 2, note), it is here
definitely stated that the righteous
and the prophets are dead and the
exiles have none to intercede for
them (Ixxxv. 2).

B^ and S (x. 6-xii. 4) are the
most pessimistic parts of this
book.

1. The generation of Jeremiah
seems to be in the far past.

2. This verse conflicts with Ixxvii.
5 and Ixxx. 5. The writer implies
that he is one of the exiles in
Babylon or elsewhere. This is
still more evident from the next
verse.

They helped tcs when we sinned,
and they prayed for us, etc. This
thought reappears in the Rest
of the Words of Baruch ii. 3 :
" For when the people transgressed,
Jeremiah . . . prayed on behalf
of the people until the transgres-
sions of the people were forgiven
them."

Triisted in their works. See xiv.
7, note ; Ixiii, 3. Observe that
whereas in Ixxxiv. 10 the merits of
the patriarchs are regarded as a
stay of Israel, no such belief ap-
pears here. According to this verse
and the next it is implied that
only the intercessions of the living
righteous avail, and now there
are none such. Yet it is shown
that there were many such in ii.
Hence this seems a later produc-
tion.

3. We also have gone forth, etc.
See verse 2.

CHAPTER LXXXV. 2, 3 157

«^] P) . V^m^ V'Sjo 2

].^ ,J^ 0001 ^a3|^Ld
ooai ^^I^JO . t^^ocn ^.^iwyk^

^^ 0001 ^—i iAsZ>

^iQ^I^o . ^0(7iZa-^« jooi
_A^ ]hA.(Ji . ^-^^ jooi 3

LXXXV. 1. _aCx3P c; abdefghiwY, ^ots] ^OJJv— :».
, ]^^5^ {.jV^^ cgr ; a<ie//iiwp iusert the punctuation between
these words ; h has no punctuation. ^CCLkA \^Ji ' holy
prophets,' ahdefghiw£ ; c, |-»m«**0 l^iil ' prophets and holy
(men).'

2. ws] PI * nay, more,' ahdefghiwB ; c, ^^^ Pl ' moreover.'
»0(JiZq^« 'their prayer,' ahdefffMwT ; c, »0(jv^ 'them.'
]o(ji c; abdefghiwT om. For _m*^^ /* reads rooi^.

3. vs]o * and also,' a5c?(9/gr/i*wp ; c om. 'and.' ^^1 'our
land,' c; ahdefghiwT, 1^3) 'the land.' Jaui yo^, a trs.

158

THE APOCALYPSE OF BARUCH

from us, and we have nothing now save the Mighty
One and His law. 4. If therefore we direct and
dispose our hearts, we shall receive everything that
we lost, and much better things than we lost (yea,
better) by many times. 5. For what wo have lost
was 8u))j(;ct to corruption, and what we shall receive
will not be corruptible. [6. Moreover, also, I have
written thus to our brethren to Babylon, that to them
also I may attest those very things.] 7. And let all
those things aforesaid be always before your eyes,
because we are still in the spirit and the power of

IVr. fiavc notMnu now save the
Miyhtif One and II in law. Tho law
was IrtniorH ovcrhiHtiiiK j)OHHCHHion.
Thin Honliiiionl ai)p(!arH alno in
.Joh(!j»Imih, A/do'H, ii. 38 : kSlu
TrXoi'rrov Kal Tr()\tu3v Kal tG>v &Wii)v
i.yaOQ)v aTi/yrjOuffxtu, 6 youv pdfxoi
7j(uv dOdvarot biafxivei. In tho
Talmud, ruiMuir, w«; find (MrcMUo,
Q%l>) lliat wlxtroaH tliu land, llni
Han(;tuary,and tho kingdom of David,
weru given conditionally to iHiaol,
the law woH givon unconditionally.
Tfoncn Israel could exist without
the former, but not without the
latter, 'i'liin thought (;oml)ined with
that in xlviii. 22 that, ho far as
iHrael ubHurvud tlie law, it could not

fall, became the inHpiration of Rab-
binic iJudaism and the safeguard of
the race through the storms of later
tinu!H. On the law see xiv. 7, note,
f). See xxi. 19, note;.

6. This verse is due to the final
editor.

7. The povmr of our liberty f i.e.
enjoy f'nfcwill. (-'f. 4 Kzra ix. 11 :
''Qui fastidierunt legem meam, cum
adhuc erant htti)ent(!H libertatem "
(also viii. 56). For tho diction
compare 1 Cor. vii. 87 ^^ovalav
5i f'xct 7rf/)l ToO l8lov OeX-fifxaros :
Acts i. 7 ; V. 4 ; fss. Hnl ix. 7 : tA
ffYya ij/xu)!' iv . , i^ovalq. Tris ^vx'rjf
7]nGiv. On the doctrine see liv. 15,
note.

(>. wslj ^zml ' to IJabylon that also,' ahcg\ h, ^^-i-)\
w2)|> ; dofiwv, wSJo ^^:^>^Zi.n-^ ' to Hab^'lou and also.'

7. ^(TU^D . ,~ftl^ai t,Qi^lA:& e ; ahdfghiyvv, . ^o^uJ..^
^ji.1^3 ,J^ai. Ji^l^QAO 'and the power,' abdcfff/n'wv -,

c, (j..^J^aA> ' of tho power.'

CHAPTER LXXXV. 4.7 159

^^^ ^> ^ocnJ . >(7vcd) 7

4. ^ajn-J acdef(fluwi' \ b, ^1^ ^3-m-J. >o^ c;
ahde/'ff/iiwv om. ^tSo|> ^-^*) ^^ *^^ ^>'£uiJD>0 ' and
much better thingH tlum wo loHi,' (ibdoff/hiwi'; c ^i.** omitting
by hmt.

5. ^^o)> ah/dghwv\ c, ^i^o]} ', e oni. j[la^> rrrr/r/";
/>f///', |ln^> ; wr, fla^a. w*ocn «; ahdcfi/hlwv, ooi.

i6o THE APOCALYPSE OF BARUCH

our liberty. 8. Again, moreover, the Most High also
is long-suffering towards us here, and He hath shown
to us that which is to be, and hath not concealed from
us what will befall in the end. 9. Before therefore
judgment exact its own, and truth that which is its
due, let us prepare our soul that we may enter into
possession of, and not be taken possession of, and that
we may hope and not be put to shame, and that we
may rest with our fathers and not be tormented with
our enemies. 10. (EinLJM^utlxi^jbhe^wprldjLspast,
and the strength of the creation is -already exhausted,
and the advent of the times is very short, yea, they have

8. Hath shovm to us . . . and =.-ifVM A i » |3o .,— ifon. These
hath not concealed fro7ii us In B^ ^^^^^^ ^^^ ^^^^^ probably cor-
Barucn does not use tne plural in .

this connection (cf. Ixxxi. 4; see That we ma^ rest with our fathers.
Ixxviii. 3, note). ^^^ ^.^ ^ . ^^^^ j^^^^^ ^^

9. Judgment . . . its due. Cf. Tormented. Cf. Ixxxiii. 8.

V. 2 ; xlviii. 27. lo. The youth of the world is

Let us ;p7'ejpare our soid. xxxii. past. Cf. 4 Ezra xiv. 10 : " saecu-

1, note. lum perdidit juventutem suam et

That we may enter into possession tempora appropinquant senescere ; "

of, and not he taken possession of also xiv. 16 ; v. 50-56.

parallel expressions in v. 2 and xlviii. 27 ; hdefghilws are
wrong here, as they give |i^^ * the Judge.' Next, for y:i^9
' of anything,' of ac, I follow hdefghiwv in reading y^^iiC, for
il ^.A. is clearly the subject and not the object of the verb. The
text of hdefgiwT = * before therefore the Judge exact His own
and truth that which is its due.' ».£>>^ cn^y c ; abdefghiwv,
au^ ^^)9 . w3ai3 h^ 9 j3o w3ma c\ bfh, ^nmiLiy po uZimj.

♦.^•AjZiu^O ahcdefh ; WP, wa*.»jZ2\.J> ; h, wiiA^jilJ^O.

10. »oaiL\.-i>Z[-iii:o * and the advent,' ahcdefghil ; wp,

CHAPTER LXXXV. 8-10 161

. \D9a% T^^ (7va*oi

. ^Zoiz:] >Qii K.AA^Zh290
y^:^ K^Lih^iy Po

8. cSoZ * again,' abdefgkiwT ; ^, wZDOZo * and again.'
P^^f^^D 'the Most High,' ahdefghmp ; c, \ii£w^ uS] 'also
the Most High.'

9. vO^) .... y^t-O «-ii«C . The text follows c save in two
cases: instead of (jn^^ 'His judgment,' of c, I read |i^>
* the judgment,' with a ; this is manifestly required by the

i62 THE APOCALYPSE OF BARUCH

passed by ; and the pitcher is near to the cistern, and
the ship to the port, and the course of the journey to
the city, and life to consummation. 11. And again
prepare your souls, so that when ye sail and ascend
from the ship ye may have rest and not be condemned
when ye depart. 12. For lo ! when the Most High will
bring to pass all these things, there will not there be
again an opportunity for returning, nor a limit to the
times, nor adjournment to the hours, nor change of
ways, nor place for prayer, nor sending of petitions, nor
receiving of knowledge, nor giving of love, nor place

12. An opportunity for returning, translator followed the latter mean-

The Syr. here = " place " or "oppor- ing when he ought to have followed

tunity for repentance." But as the former.

this idea is found again in this x^, ^ . <-<i? ^

verse, and obviously in its right ^ ^^«c« ,f repentance. Cf. 4

context, it cannot be right here, ^zra ix. 12 : "cum adhuc esset m

The difficulty can be resolved as ^Pf ^us poemtentiae locus, non m-

follows:-In early post - classical tellexerunt. This is the universal

Hebrew nnwn meant both « return " teaching m the Books of Enoch and

4 Ezra,
and "repentance." The Greek

11. aa^:^ abceghiwF ; d, uSa^ . \^9 c; ahdeghiwT,
\^ . {OHmj^LZ 'he condemned,' ahcgh \ e/wp, t^s^^llL
may have rest '; di^ ^a^uJ LL .

12. ^3 ' when,' abdefyhiwT ; c om. iJDOZ £l^.«^ c ;
ahdefghiwT, L^-2^ *JI502. ]Zq-^-.4^-^ ahcefghiws \ d,
]ZaiaA^^. l^.^>'oP 'of ways,' 6grwp ; de% ]iy.-i*io}]
•of way'; ac/Z, jiUkOiP ; ^, )L**0-^^. ]h^f*. hcdefghiwT ;
a, ]^^1. lb O**^ lb OiA 'giving of love,' cc?; ahcefghiwT,
\zd^4a9 \iD0JIm ' giving of love,' or 'pardoner of guilt,' accord-

CHAPTER LXXXV. ii, 12 163

\^y }3o . ^OkA^jZZ
|ai . ^Qn>.fZZ ^o2C:^ij> 12

. lZa^-k£^^ ]iZ) wjDoZ
Pc . ]l^f^ ujuca^!^ Po

Po . Iso^f ^OXa

tOorUfc^^ 'the space.' w*oi c; ahdefhi^p om. oi^^j^O c ;
ahdefghiWY, ] b*^ ^t^O .

i64 THE APOCALYPSE OF BARUCH

of repentance, nor supplication for offences, nor inter-
cession of the fathers, nor prayer of the prophets, nor
help of the righteous. 13. There there is the sentence
of corruption, the way of fire, and the path which
bringeth to Gehenna. 14. On this account there is
one law by one, one age and an end for all who are
in it. 15. Then He will preserve those to whom He
finds He may be gracious, and at the same time
destroy those who are polluted with sins.]

LXXXVI. When therefore ye receive this my
epistle, read it in your congregations with care. 2.

Intercession of the fathers. Cf. 4 14. One laio by one. Moses seems

Ezra vii. 102-115 ; Slav. En. liii. 1. to be here referred to. The remark

13. Way qf fire. Cf. xliv. 15, seems directed against the Christians

note. (cf. xlviii. 24). This verse seems

In the Ass. Moyseos, iii. 12, Moses either to be interpolated or in its

is called the mediator of the law. >vrong place.

f 1 "> ^^ * 'of corruption,' ahdefghiwv ; c, fln^^ * to corruption.'
\^yo] 'ihewsij,^ ahdefghiwp; c, |„4a5c]> ' of the way.' |jc\^^
*to gehenna,' ahefghi; so dwF, jjat*^_lifc; c, ]'i.^o_^ 'to
coals.'

14. |£Da!^J f^ cg-y defhwp, IfiDQlll] ^ . ^

15. ^^<j\ * then,' hcgh ; adefihw, ^|-*oio ' and then.'
1^4 «CG?e/iwp ; hgh, ).1m« ,^*^>13 'those,' c; adefghiwT,
_A^-.Po 'and those.' \„£f\L }y ahdefghwv ; c, ] m^ 30.
]av^L»«3 ,;^.*^n^^lO c; abdefghiwp trs.

LXXXYI. 1. fOnaZ ^^^s^aoi c ; ahdefghmr trs. )>ai
* thia,* abdefghi^;fv \ c om. w<»Zj^ abdefghiwp i c, ]Z^^.

CHAPTERS LXXXV. 13-LXXXVI. i 165

)]o . \^-ni9 ]^^\ Po

l^fiD 012 bJ\9 ^^Po

)^i*j ^t^cTt . ^oail^^^ 15

ra^coZ *"^^>,AScn ^ 1 LXXXVI.

ing as we vocalise the phrase. ] f^ - ''^ ' supplication,'
abdeghilwT ; c, ]i^i£L•a 'supplications'; / om. ]iQa2 . . . liZ).
jZCiAiico, c? repeats ; e reads singular. |Za^3 'interces-
sion,'&c?e/^A«WP ; ac, )Zdi»3 'intercessions.'

13. ^^Z. c adds above the line in first hand ^y against
ahdefgiwF; feadds ^i^ )x*> hyy^hdefghiwT ; c, }i-»^> )^K\r

i66 THE APOCALYPSE OF BARUCH

And meditate thereon, above all on the days of your
fasts. 3. And bear me in mind by means of this
epistle, as I also bear you in mind in it, and always
fare ye well.

LXXXYII. And it came to pass when I had
ended all the words of this epistle, and had written it
sedulously to its close, that I folded it, and sealed it
carefully, and bound it to the neck of the eagle, and
dismissed and sent it.

Here ends the Book of Baruch the Son of
Neriah.

LXXXVII. Bound it to the neck vii. 8, ttjj/ iin.<TToKi}v . . . 'idtjaev
of the eagle. These words reappear eh rbv rpdxv^of' toO alerov (cf.
in tlie Rest of the Words of Baruch vii. 30).

the first epistle'; in wp, <fO\Oy l^tv\] ^-^^a. * (here) ends
the epistle of Baruch'; / om. subscription.

LXXXVII. Found only in c, but undoubtedly a part of
the original work, as is clear from a comparison of Ixxvii. 17,
20 — 26. As all the other MSS. began with Ixx^riii., and gave
only a fragment of the book for ecclesiastical reading, they
naturally omitted this chapter, since it would have been un-
intelligible without Ixxvii., and simply closed the section with
the words ^^^1^.** roIuo<ji.

CHAPTERS LXXXVI. 2-LXXXVII. i 167

. OLD ,;^.ft^I\^ ^oi^AOOlO 2

p^ looio ~ ^>:^;oo . . 1 LXXXYII.

piiC^^^ ^0C7ll;^D ^^l^A

•!• •',' •'.' . r<.AT-l •!• 'l* 'I'

2. IuIj^Ak*, c adds _*^ against ahdefghiwT.

3. ^a] c; ahdfghwT, \jL.:^^]. |.j) hcdfghwT ; a om.
_i:|_^l^I30 (ji3 ' in it and always,' c. ; abdefghmv, , <jl3
-^^A^^^ (O^IaOOI ^}^:i50 ' in it, and always fare ye
well ': with these words all MSS. but c close. The subscription
in hgh is 1^£D yOji:^ )£u^^ I^^nJ ^^^^^ '(here) ends
the first epistle of Baruch the scribe '; so «, but that it writes
IZ^^] for lZ>^; in dei, lilJiC^ I^KI ^^^^'^'^ * ^^^^^^ ^^^®

APPENDIX ON VI. 7-10

In 2 Mace. ii. 4-8 ttere is a tradition closely related to the
account in vi. 7-10. Here Jeremiah is warned of God to hide,
in a cave-like dwelling in the mountain where Moses climbed
up, "the tabernacle and the ark and the altar of incense " {Trjv

a-KtJVrjV KOL TYjV KlfSuiTOV Kol t5 OvCTiOXrT'qpLOV TOV ^V/Xttt-

/ittTos). This place was to remain unknown till God should
gather His people again together (ayvwo-Tos 6 tottos ecrrat ews
av avvaydyrj 6 Gebs eTTKTVvayMyrjv tov Xaov).

The mention here of the "altar of incense" supports the
rendering I have given of jvn' ^e^ in vi. 7. This word implies
OvfxLaTTJpiov in the Greek. In the LXX. this word means
" censer," but in Philo, Josephus, Clem. Alex., and Origen it is
the ordinary appellation of the " altar of incense." Now as
regards the first meaning, there is no mention of any particular
censer in the Old Testament, not even in Lev. xvi. 1 2. The only
mention of the golden censer is found in the Mishna, Joma, v. 1,
vii. 4 (quoted by Liinemann on Heb. ix. 4), which the High
Priest took with him into the Holy of Holies on the Day of Atone-
ment. Since, however, in the frequent earlier and contemporary
enumerations of the holy vessels in 2 Mace. ii. 5 ; Philo, Quis
rerum divin. haer. i. 504 ; de Vita Mos. ii. 149 ; Heb. ix.
1-5 (?) ; Joseph. Ant. iii. 6, 8 ; Bell. Jud. v. 5. 5, this censer is
nowhere given^ hut the altar of incense always, it seems right to
conclude that dviiiarripiov should be taken here in its meaning
of " altar of incense," and not in that of " censer," as it was by
the Syriac translator.

INDEX I

Passages from the Scriptures and other Ancient Books
Directly Connected or Closely Parallel with the
Text.

Only the more important are given except in the case of 4 Ezfra^
and the two hooks of Enoch,

The Old Testament.

Apocalypse op Baruch

Exodus i. 14

Iviii. 1

Psalms xxxvi. 8

xli. 4

,, civ. 4.

xlviii. 8

Ecclesiastes x. 10

xxxviii. 2

Isaiah xl. 15

Ixxxii. 5

,, xlix. 16

iv. 2

Jeremiah ix. 1

XXXV. 2

„ xxii. 29

vi. 8

Zechariah vii. 11

li. 4

The New Testament. Apocalypse of Baruch.

See pp. lxxvl.-lxxix.

Apocalypse op Baruch.

Ethiopic Enoch.

X. 6

xxxviii. 2

„ 8

xix. 2 (Greek Version)

xi. 4

11. 1

xxi. 23

c. 5

xxiii. 4

lix. 11

XXV. 1

xxxvii. 5

xxix. 4

Ix. 7

xxxii. 6

xlv. 4.

xlviii. 9

ii. 1

1.2

li. 1

Iv. 3

XX. 7 (Greek Version)

Ivi. 11-13

vi. 2

lix. 5

xviii. 11 ; xxi. 7-10

„ 5

xl. 11

„ 5

xlvii. 5

„ 8

xl. 12

„io

xxvii. 2, 3 ; xc. 26, 27

I70

THE APOCALYPSE OF BARUCH

Apocalypse of

Baruch.

Ethiopic Enoch.

lix. 10

xxii. 5-9

„ 10

xli. 3 ; xliii. 1, 2, etc.

Ixviii. 6

Ixxxix. 73, 74

Apocalypse of

Baruoh.

Slavonic Enoch.

X. 6

xli. 2

xviii. 2

XXX. 15, 16

xxi. 4

xxiv. 2

„ 6

xxix. 1

„ 7

xlvii. 5

xxiii. 4

xlix. 2 (Iviii. 5)

xlviii. 10

xvii.

li. 11

liv. 15, 19

XXX. 15

Ivi. 11-13

xviii. 4-6

lix. 5

xxviii. 3

„ 5

xli. 4

„ 8

Ixi. 1-4 ; Ixx. 3, 4

„io

X. ; xc. 12

„io

XX. 1, 3

»11

xi. 9

Apocalypse of

Baruch.

Apocryphal Book of Baruch.

See pp. xiv.

-XV. ; Ixv.-lxvii.

Apocalypse of

Baruch.

4 Ezra.

ii. 1

iv. 36 ; viii. 51, 62 ; xiv. 9, 49

iii. 1

„ 38 ; v. 23, 38 ; vi. 11, 38 ; vii.
17, 58, 75 ; xii. 7 ; xiii. 51

» 1

X.7

„ 2 (xxviii

.6)

V. 56 ; vii. 102 ; viii. 42 ; xii. 7

„ 7

vii. 30

iv. 3

„ 26 ; xiii. 36

V. 1

iv. 23

„1

,,25

ix. 2

V. 20 ; vi. 35 ; ix. 26, 27 ; xii. 51

X. 6 (xi. 6,

iv. 12 ; vii. 66, 116, 117

xi. 3

iii. 30

xiii. 8

iv. 34

xiv. 7

vii. 77 ; viii. 33

„ 11 (xlviii. 15)

viii. 6

„17

vi. 38

»18

„54

»18

„ 55, 59 ; vii. 11 ; viii. 44 ; ix. 13

XV. 6

vii. 72

xvii. 4

iii. 19

xix. 1, 2

vii. 121-130

XX. 1 (liv. 1)

iv. 26 ; vi. 18

xxi. 6

viii. 21

„19

vii. 113 (iv. 11 ; vii. Ill)

»21

V. 27

INDEX I

171

CALYPSE OP

Baruch. 4 Ezra.

xxi. 26

V. 14

xxiii. 4

vii. 85, 95

» 4,5

iv. 33-43

xxiv. 1

vi. 20

XXV. 1

ui. 34, 35

» 3

xiii. 30

xxvii. 10

V. 8

xxviii. 3

xiii. 16-20

xxix. 4

vi. 49-52

„ 4

„ 2, 25 ; vu. 28 ; ix. 7 ;
xiii. 48

xii. 84 ;

„ 6

vii. 28 ; xii. 34

M 6

xiii. 50.

XXX. 1

xii. 32 ; xiii. 26

xxxi. 3

ix. 30

xxxii. 1

„ 32 (iii. 20)

» 6

vii. 75

„ 7

v. 19

„ 9

„18

xxxiii. 3

xii. 44

xxxix. 6

V. 1

xlvi. 2

xiv. 20

xlvii. 15

viii. 5

xlviii. 36

V. 9-11

„ 38

iii. 8

„ 42

vii. 118-121

„ 46

iii. 4, 5 ; vii. 116

li. 5

vii. 87

,,10

„ 97, 125

Iv. 3

iv. 36

lix. 7

xiv. 47

lxx.3

vi. 24

„ 5

V. 9-11-

„ 5

„12

Ixxvi. 4

xiv. 23, 42, 44, 45

Ixxvii. 1

xii. 40

Ixxxii. 3

vii. 61

„ 4

vi. 56

„ 6

vii. 61

Ixxxiv. 10

X. 24

Ixxxv. 7

ix. 11 (viii. 56)

„ 10

xiv. 10

„ 12

ix. 12

Apocalypse op Baruch. Kest of the Words of Babuch.

See pp. xviii.-xix.
Apocalypse op Baruch. 6 Ezra.

See p. XX.
Apocalypse of Baruch. Apocalypsis Baruch Tertia.

See pp. xx.-xxii.

172 THE APOCALYPSE OF BARUCH

3ALTPSK OF

Babuch.

Psalms op Solomon.

ix. 1

xvii, 41

XX. 3

xiv. 5

xlii. 4

xvii. 17

xlviii. 9

xix. 2, 3

Ix. 1

ii. 15

Ixxviii. 7

viii. 34

Ixxxv. 7

ix. 7

INDEX II

Names and Subjects

Aabon, lix. 1
Abraham, iv. 4 ; Ivii. 1
Abyss, the, lix. 5

Adam, iv. 3 ; xvii. 2 ; xviii. 2 ; xxiii.

4 ; xlviii. 42 ; liv. 15, 19 ; Ivi. 5

brought in physical death, xxiii.

4, note
brought in premature death, xxiii.

4, note ; liv. 15, note
brought in spiritual death, xlviii.
42, note
Adu, V. 5

Altar of incense, vi. 7 ; p. 168
Angel of death, xxi. 23, note
Angels created on the first day, xxi.
6, note
armies of, xlviii. 10 ; li. 11, note ;

lix. 10
fall of the, Ivi. 11-13, note
Apostates, i.e. Christians, xli. 3,

note ; xlii. 4
Assumption of Baruch, the, xiii. 3,
note ; xlvi. 7, note

Babylon, viii. 5 ; x. 2 ; Ixxvii. 12,
17, 19 ; Ixxix. 1

= Rome, xi. 1
Baldensperger, p. xxxix.
Baruch, the Assumption of, in B'^,
xiii. 3, note ; xxv. 1 ; xlvi. 7,
note ; xlviii. 30 ; Ixxvi. 2

the death of, an ordinary one in
B^, xiii. 3, note ; xliii. 2, note ;
Ixxviii. 5 ; Ixxxiv. 1

the Apocalypse of ; its different
elements, with their character-
istics and dates, pp. xlix.-lxi.

the Apocalypse of, B^ = i.-ix. 1 ;
xliii. - xliv. 7 ; xlv. - xlvi. 6 ;
Ixxvii. -Ixxxii. ; Ixxxiv. ; Ixxxvi.-

Ixxxvii. ; pp. Iv.-lvii. ; Ix. ; 68-

69, 119, 140
Baruch, the Apocalypse of, B^ = xiii.

l-3a ; XX.; xxiv. 2-4; xxii.

36-12; XXV.; xiv.-xix. ; x»i.-

xxiv. 1 ; XXX. 2-5 ; xli.-xlii. ;

xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv. ;

xxxi. - xxxii. 6; liv. 17, 18;

xlviii. 48-50 ; lii. 5-7 ; liv. 16 ;

xliv. 8-15; Ixxxiii. ; xxxii.

7-xxxv. ; Ixxvi. ; pp. Iv.-lx. ;

20-21, 57-58, QQ, 68, 69, 74,

80, 94, 117, 140
the Apocalypse of, B^ = Ixxxv. ;

pp. liv.-lv. ; 154, 156
the Apocalypse of, S = x. 6-xii. 4 ;

pp. lix.-lx. ; 14-20
the Apocalypse of, A^ = xxvii.-xxx.

1 ; pp. li.-liii. ; 48-49, 61-62, 87
the Apocalypse of, A^ = xxxvi.-xl. ;

pp. li.-liii. ; 61-62, 87
the Apocalypse of, A^ = liii.-lxxiv. ;

pp. li.-liv. ; 87
the Apocalypse of, the Syriac Ver-
sion of, pp. xxii. -XXX.
the Apocalypse of, the Syriac Ver-
sion— a translation from the

Greek, pp. xliii.-xliv.
the Apocalypse of, the Greek — a

translation from a Hebrew ori-
ginal, pp. xliv.-liii.
the Apocalypse of, modern Latin

Version by Ceriani, pp. xxx.-

xxxiii.
the Apocalypse of, its relations

with 4 Ezra, pp. 1 xvii. -Ixxvi.
the Apocalypse of, its relations

with the New Testament, pp.

Ixxvi. -Ixxix.
the Apocalypse of, its relations

174

THE APOCALYPSE OF BARUCH

with other books of Baruch, pp.
xvi.-xxii.
Baruchjthe Lost Epistle of, pp. Ixv.-
Ixvii.
the Lost Epistle of, modern Latin
Version by Ceriani, pp. xxx.-
xxxiii.
the Apocryphal Book of, pp. xvii.-

xviii.
the Gnostic Book of, p. xix.
a Latin Book of, pp. xix.-xx.
the Rest of the Words of, pp. xviii.-
xix.
Bath-qol, the, xxii. 1, note
Behemoth, xxix. 4, note
Boasting of the Gentiles, v. 1 ; vii.

1 ; Ixvii. 2, 6-7, note ; Ixxx. 3
Body, the, to be restored by the
earth, xlii. 8, note

Caleb, lix. 1

Cedron, the valley of, v. 5, note ;

xxi. 1 ; xxxi. 2
Chaldees, the army of, viii. 4
Christians referred to, xli. 3, note ;

xlii. 4 ; xlviii. 24 ; Ixxxv. 14
Consciousness of right and wrong in

all men, xlviii. 40, note
Corruption, the present world, its

sphere, xxi. 19, note ; xl. 3
Created, a definite number, xxiii. 4-5,

notes
Creation ex nihilo, xxi. 4, note
the new, xxxii. 6, note

David, Ixi. 1

Death, physical, traced to Adam,

xxiii. 4, note
premature, traced to Adam, xxiii.

4, note ; liv. 15, note
spiritual, traced to Adam, p.

Ixxx., footnote ; xlviii. 42, note
Deluge, the, Ivi. 15
Dillmann, pp. xviii., xxxv.
Dispersion, the return from the,

Ixxvii. 6 ; Ixxviii. 7, note
Dragons, x. 6, note
Drummond, p. xxxv.

Edersheim, p. xxxv.
Elijah, Ixxvii. 24

Emendations of the Syriac by

Bensly, xxxii. 5
of the Syriac by Ceriani, x. 18 ;

xiv. 6 ; li. 1 ; Ivi. 4, 14 ; Ix. 2 ;

Ixix. 1, 4 ; Ixx. 8 ; Ixxvii. 16
of the Syriac by the Editor, vii. 2 ;

xiv. 5 ; xxiv. 4 ; xlii. 6 ; xlviii.

32 ; li. 16 ; lix. 11 ; Ixvii. 2 ;

Ixx. 5 ; Ixxii. 1 ; Ixxiv. 4 ; Ixxv.

1 ; Ixxvi. 2
of the text through retranslation

into Hebrew, pp. li.-liii, ; x. 13

xxi. 9, 11, 12 ; xxiv. 2 ; xxix. 5

xliv. 12 ; Ixii. 7; Ixx. 6 ; Ixxx. 2

Ixxxv. 12
of the text through retranslation

into Greek, iii. 7 ; xxi. 9, 11,

12 ; xxiv. 1, 2 ; Ixii. 7
Enoch's functions transferred to

Moses, xiii. 3, note ; lix. 5-11,

note
Euphrates, Ixxvii. 22 ; Ixxviii. 1
Ewald, p. xxxiii.
Ezra, Fourth — its relations to our

Apocalypse, pp. Ixvii. -Ixxvi.
composite, pp. Ixvii.-Ixix.
conflicts in doctrine with Apoca-
lypse of Baruch, pp. Ixix.-lxxi.
from Hebrew sources, p. Ixxi.
relations of its constituents to

those of the Apocalypse of

Baruch, pp. Ixxii. -Ixxvi.
Ezra, Fifth, p. xx.

Faith, liv. 21, note

Fasts, V. 7, note ; ix. 2, note

Fire — the final abode of the wicked,

xliv. 15, note ; xlviii. 39, 43 ;

lix. 2, note
Forgiveness, pp. IxxxL-lxxxiv.
Forty days of instruction, Ixxvi. 4-5
Freewill in the Apocalypse of Baruch

and 4 Ezra, pp. Ixx. - Ixxi. ;

Ixxx. - Ixxxi. ; xviii. 2, note ;

liv. 15, note
Fritzsche, pp. xvii., xxiii., xxxii.,

xxxiv.

Gedaliah, v. 5 ; xliv. 1

Gehenna, lix. 10

Gentiles, the boasting of the, v. 1 ;

INDEX II

175

vii. 1 ; Ixvii. 2, 6-7, note ; Ixxx. 3
the destiny of the, Ixxii. 4-6, note

Harris, Rendel, pp. xviii., 55

Hausrath, p. xxxiv.

Hebraisms surviving in the Syriac

text, pp. xlvi.-li.
Hebrew original of the Apocalypse

of Baruch, pp. xliv.-liii.
Hebron, xlvii. 1
Herodotus quoted on, xix. 6-8
Hexaemeron, fragment of an, xxix.

4, note
Hezekiah, Ixiii. 1, 3, 5
Hilgenfeld, p. xxxiv.

Inhabitants of the earth, xxv. 1,

note
Intermediate place of happiness,

xxi. 23, note ; lix. 10, note
of torment, xxx. 5 ; xxxvi. 1 1 ; lii.

1, 2, note
Israel chastened, i. 5, note

Jabish, v. 5

Jacob, seed of, xvii. 4 ; xxxi. 3
James, pp. xx.-xxi. ; xxvii.-xxviii.
Jeconiah, i. 1

Jeremiah, ii. 1 ; v. 5 ; ix. ; x. 2,
4 ; xxxiii. 1
accompanies the captivity to
Babylon m B^, x. 2, note ;
xxxiii. 2
does not accompany the captivity
inB^, X. 2, note ; Ixxvii. 12, note
Jeroboam, Ixii. 1

Jerusalem removed for a time, i. 4,
note ; vi. 9 ; xxxii.
to be restored in B^, i. 4, note ;

cf. also Ixxviii. 7, note
not to be restored in B^, i. 4, note
the heavenly, iv. 3, note
called "mother," iii. 1, note
its fall due to the sins of both
Judah and Israel, Ixxvii. 10, note
Jezebel, Ixii. 3
Josephus quoted on, i. 3 ; xlviii. 34 ;

liv. 15, 19 ; Ixxxv. 3
Joshua, lix. 1
Josiah, Ixvi. 1
Judgment, the final, xlviii. 39 ; lix. 8

Justification, doctrine of, in Baruch
and 4 Ezra, pp. Ixx., Ixxxi. ;
xxi. 9, note

Justify — its various meanings, xxi.
9, note

Justin Martyr quoted on, xxix. 3

Kabisch, pp. xxxix. - xlii. ; Ixvii,-

Ixviii.
Kneucker, pp. xvii., xxxv.

Lagarde, pp. xxiv., xxx.
LandjtheHoly ; its peculiar sanctity,

xxix. 2, note
Law, the, in Baruch and 4 Ezra,

p. Ixix. ; XV. 5, note ; xxxviii.

2, note
glorified in proportion as the

Messianic and national hopes

fail, XV. 5, note
the unwritten, Ivii. 2, note / '**
Lelioto, X. 8, note
Leviathan, xxix. 4, note
Living creatures, the, li. 11

Manasseh, Ixiv. 1, 6, 7 ; Ixv. 1
Many to be saved according to

Baruch, but not according to

4 Ezra, xxi. 11, note
Marshall, p. xvii.
Marvels — a sign of the Messiah's

Advent, xxix. 6, note
Mercy-seat, vi. 7

Merit of the Fathers, xiv. 7, note
Messiah, xxix. 3 ; xxx. 1 ; xli. 1
the, and the Law, xv. 5, note
in A^ has a passive r6le, xxix. 3,

note
in A^ and A^ has an active rdle,

xxix. 3, note ; xl. 1, note ;

Ixxii. 4-6, note
Messianic woes, xxvii. 1, note
Millenarian fancies, xxix. 5
Miriam, lix. 1
Moses, iii. 9 ; iv. 5 ; xvii. 4 ; lix.

1 ; Ixxxiv. 2, 5

Nebuchadnezzar, Ixxix. 1

Oak, the, vi. 1, note ; Ixxvii. 18
Obedience to the law and the Rabbis
enforced, xlvi. 5

176

THE APOCALYPSE OF BARUCH

OpMr, X. 19

Original sin in Baruch, 4 Ezra, the
New Testament, pp. Ixx.-lxxi.,
Ixxx. - Ixxxi. ; xviii. 2, note ;
xxiii. 4, note ; liv. 15, note

Paradise, iv. 3, 6 ; lix. 8
Paronomasiae in the Hebrew original,

p. liii.
Pharisees, the, referred to, xlii. 5,

note
Philo quoted on, xxi. 4
Polyglot Syriac text of the Epistle

of Baruch, pp. xxvii.-xxviii.
Predestination and freewill in

Judaism, liv. 15, 19, note
Proselytes, xli. 4, note ; xlii. 5 ;

xlviii. 19

Quotations from the Old Testa-
ment, pp. xlv.-xlvi.

Rabbinism, fusion of the popular

Messianic views and early, p.

87
Ramiel, Iv. 3, note ; Ixiii. 6
Recognition after death, 1. 3, 4,

note
Renan, pp. xxxiv.-xxxv.
Resurrection, the, p. Ixxx. ; xxx.

1 ; l.-li,, notes
Righteous, the risen, li. 10, note
Righteousness variously conceived,

xxiv. 1, note
Rosenthal, pp. xxxvi.-xxxvii.
Ryle, p. xliii.

Salmanasar, Ixii. 6

Sanday and Headlam's Romans

quoted on, xxi. 9 ; liv. 15, 18,

19, 21
Saved, many to be, xxi. 11
Schiirer, pp. xvii., xxxvii.-xxxix.
Sennacherib, Ixiii. 2, 4
Seriah, v. 5
Shedim, x. 8, note
Sheol, xi. 6, note ; lii. 1, 2, note ;

Ivi. 6, note ; Ixxxiii. 17
Sirens, x. 8, note
Solomon, Ixi. 1 ; Ixxvii. 25

Son of the law, xlvi. 4, note
Sophocles quoted on, x. 6
Spheres, the, xlviii. 9
Stahelin, p. xxxiv.
Stanton, p. xxxvii.

Tacitus quoted on, viii. 2

Temple, the second, its low repute,

Ixviii. 6, note
Theognis quoted, x. 6, note
Thomson, p. xxxv.
Titles of God — the Lord, i, 1, note ;

0 Lord, my Lord, iii. 1, note ;

Mighty God, vi. 8, note ; God,

X. 1, note ; the Lofty One, xiii.

8, note ; Most High, xvii. 1,

note ; the Mighty One, xxi. 3 ;

note
Treasury of manna, xxix. 8
Treasuries of good deeds, xxiv. 1,

note
of souls, xxi. 23, note ; xxiii. 4
Tribes, the nine and a half, Ixii. 5 ;

Ixxvii. 19 ; Ixxviii. 1
the two and a half, Ixiv. 5
the ten, i. 2

Vision of the cedar and the vine,

i.e. A?, xxxvi.-xl.
of the cloud and the lightning,

i.e. A?, liii.-lxxiv.
Visiting the earth, God's, xx. 2,

note

Weber, passim

Wieseler, p. xxxiv.

Works, the doctrine of, pp. Ixix.-

Ixx., Ixxxi. ; ii. 1, 2, notes ;

xiv. 7, note
World, the, made for man, xiv. 18,

19, note ; xv. 7 ; xxi. 24
the, of corruption, xxi. 19, note
the, of incorruption, xxi. 19,

note ; Ivii. 2, note

Yoke of the law, xli. 3, note

Zedekiah, viii. 5

Zion, V. 1, 3 ; vii. 1 ; x. 7, 10, 12 ;
xi. 1, etc.

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